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AUTHOR: 


HEWLETT,  JOHN  GRIGGS 


TITLE: 


THOUGHTS  UPON 
THOUGHT,  FOR  ... 


PLACE: 


LONDON 


DA  TE : 


1843 


COLUMBIA  UNIVERSITY  LIBRARIES 
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Original  Material  as  Filmed  -  Existing  Bibliographic  Record 


lioncion  I&45. 


Bewlell,  John  G]ri(^ 


anon. 


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DATE     FILMED:____&/_^;^ INITIALS...^.^. 

FILMED  BY:    RESEARCH^PUBOCATIONS.  INC  WOODBRIDGE.  CT 


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THE  LIBRARIES 


THOUGHTS  UPON  THOUGHT. 


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THOUGHT 


FOR  YOUNG  MEN. 


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IN  THREE  PARTS. 


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"  Fpa^o)  vfuVjgViaviffKoi,  on  viKrjre  rhv  irovripbv.'''' 
"  I  write  to  you,  young  men,  that  ye  maif  overcome  the  evil  one.' 


LONDON : 
JOHN    SNOW,    PATERNOSTER    ROW; 

AND    SOLD    BY    ALL   BOOKSELLERS. 

1 843. 


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LONDON : 

PRINTED   BY   W.    BLANCHARD    AND  SONS, 

20k  WARWICK   LANE. 


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PREFACE. 


' 


The  subject  of  this  little  volume  is  one  of  im- 
mense importance  to  every  individual.      Thoughts 
are  the  germs  of  character  and  the  indices  of  the 
mind.     Young  n^en  of  the  present  day,  for  whom 
these  pages  are  specially  intended,  are  surrounded 
with  facilities  for  their  intellectual  and  moral  im- 
provement, which  have  never  been  equalled  in  any 
by-gone  period  of  this  countr/s  history.     Among 
these  facilities,  are  the  cheap  general  literature  of 
the  day,— the  books  specially  prepared   for  those 
who   are  budding    into    manhood,  — the    valu^^ble 
libraries  in  some  respectable  houses  in  the  Metro- 
^    poUs,— the  lectures   publicly    addressed,    and    the 
1^  trembling   anxiety  manifested  by  the   advocates  of 

^     truth  to  allure  and  guide  the  expanding  mind  into 

■^     the  ways  of  wisdom  and  holiness. 


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PREFACE. 


PREFACE. 


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The  Writer  has  ever  felt  a  deep  concern  in  the 
welfare  of  young  men,  and  that  concern  has  been 
augmented  by  a  knowledge  of  the  snares,  tempta- 
tions, dangers,  and  difficulties  to  which  they  are  ex- 
posed. He  knows  how  contagious  is  the  influence 
of  social  intercourse,  whether  it  be  injuriously  or 
beneficially  exercised.  U«MMrwitnessed,  with  much 
pain,  the  exertions  which  have  been  made,  and  are 
now  making,  to  bring  the  minds  of  young  men  under 
the  bias  of  the  most  degrading  and  impure  principles, 
and  to  entangle  such  minds  in  the  meshes  of  a 
"  philosophy  falsely  so  called.^^ 

He  avails  himself  of  this  opportunity  to  express 
his  deep  sympathy  with  those  young  men,  who,  by 
late  hours  of  btisiness,*  are  prevented  giving  that 
time  and  that  attention  to  their  intellectual  and  reli- 
gious culture,  which  these  invaluable  objects  require, 
and  which  they  would  gladly  give  to  them,  if  per- 
mitted. And  when  it  is  known,  that  in  the  drapers^ 
and  other  shops   of  the   Metropolis,  the   physical, 

*  Sect  V.  p.  2(L 


M/ 


intellectual,  and  religious  interests  of  thousands, 
are  victimized  by  this  late-hour  system,  no  benevo- 
lent mind  will  withhold  its  influence  to  suppress  a 
system,  which,  by  its  demand  for  so  much  tim£ 
for  labour,  leaves  none  to  be  devoted  to  the  health 
of  the  body,  of  the  mind,  or  of  the  immortal  soul. 
Lectures  to  young  men  would  be  more  frequent,  and 
those  already  established  more  numerously  attended, 
if  this  late-hour  system  were  abolished.  Where  this 
system  is  relaxed,  he  expresses  his  hope  that  young 
men  will  improve,  and  not  abuse  the  privilege.  It  is 
not  a  question  of  sect  or  party,  but  one  of  principle, 
humanity,  and  religion.  It  is  the  great  barrier  to  both 
intellectual  and  moral  improvement.  Such  improve- 
ment, would  soon  produce  its  happy  results  on  the 
character  and  influence  of  young  men. 

.  The  Author  withholds  his  name  from  this  publi- 
cation, because  he  is  unwilling  that  partiality  on  the 
one  hand,  or  prejudice  on  the  other,  on  account  of 
his  position  in  the  church  and  the  world,  should 
exert  any  influence  in  reference  to  the  volume. 


I! 


11 

ijill 


vm 


PREFACE. 


The  Author  has  entitled  this  volume  "  Thoughts/' 
because  it  contains  suggestions  rather  than  complete 
and  finished  discussions.  He  hopes  that  the  sug- 
gestions will  be  considered,  and  carried  out  to  their 
legitimate  conclusions. 

The  Book  is  put  forth  with  a  most  humbling 
consciousness  of  its  many  defects, — with  an  earnest 
desire  that  it  may  "  win  some''  "to  think  soberly," 
and  with  a  reliance  on  Him  whose  blessing  alone  can 
make  any  effort  successful.  That  it  may  be  the 
means,  in  the  hand  of  God,  of  promoting  the  present 
and  eternal  happiness,  and  especially  of  securing 
the  best  interests  of  Young  Men,  is  the  fervent  and 
importunate  prayer  of 

^  THE  AUTHOR. 


i 


1 


CONTENTS. 


PART  I. 


ON   THK   RESPONSIBILITY  OF   MAN   IN   RBLATION   TO   HIS  THOUGHTS. 

Page 

Introductory  Remarks * 

Skct.  I.  The  different  Characteristics  of  Thought;  what  are,  and 

what  are  not,  a  Man's  oum  Thoughts        ...       6 
II,  General  Principles  on  which  Responsibility  rests  .      8 

III.  The  Question  of  Responsibility,  in  relation  to   the 

Thoughts,  stated ^^ 

IV.  The  Connexion  of  Thought  with  Conduct  and  Character    11 
V.  Consciousness  and  Volition  essential  to  Responsibility  .     14 

VI.  Thoughts,  the  Objects  of  God's  special  Cognizance 
VII.  The  Law  of  God  legislates  for  the  Thoughts 
VIII.  Christ's  Exposition  of  the  Law  .... 

IX.  Express  Decisions  that  Thoughts  are  amenable  to  ihe 
Law  of  God  ...•••• 

X.  The  Revolution  of  the  Thoughts  in  Conversion    . 


23 
29 
33 

36 
40 


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CONTENTS. 


P«fe 


XI.  Facts  showing,  that  the  Moral  Government  of  God  has 
been  administered  on  the  Principle  of  Man's  Ac- 
countability for  his  Thoughts  .        .        .        .43 

XII.  The  Extent  of  this  Responsibility       .         ...     48 
An  Appeal  to  Young  Men 51 

PART  II. 

ON   THB   GOVBRNMBNT  OP   THE   THOU({HTS. 

Sect.  I.  General  Remarks  on  the  Government  of  the  Thoughts  .     53 
II.  Government  of  the  Thoughts  defined  .        .        .58 

III.  Reasons  for  the  Government  of  the  Thoughts        .        .     60 

The  Moral  Aspect  of  the  Thoughts  .        .        .6*1 

Their  original  Dignity 62 

This  Government  is  attainable        .        .        .        .64 
This  Government  is  enjoined  by  Divine  Authority   .     65 

IV.  Means  for  the  Government  of  the  Thoughts  .         .     67 

Examination 67 

Pre-occupation  of  the  Thoughts  .  .  .  .71 
A  vigilant  and  restrictive  Guard  over  the  Passions  .  81 
Decisive  Perseverance  in  establishing  and  maintain- 
ing this  Government  %  .  .  .  .91 
Constant  Recognition  of  the  Divine  Omniscience  .  96 
Fervent  Prayer  for  the  Aid  of  the  Holy  Spirit         .  102 

PART  III. 

ON    THE    INFLUENCE  OP  THOUGHT   IN   THE   FORMATION   OF 

CHARACTER. 


Sbct.  I.  The  Scriptural  View  of  the  Question 
II.  Motion  and  Influence  traceable  to  Mind 


.  107 
.  110 


'  1 


CONTENTS.  XI 

Page 

III.  Any  given  Kind  of  Thinking  produces  corresponding 

Principles     . 114 

IV.  Thinking  developes  Habits 120 

V.  Principles  and  Habits  constitute  Character  .        .122 

Physically 122 

Intellectually 126 

Morally 129 

Influence  of  Thoughts  on  Dreaming  .        .        .132 

VI.  The  Influence  of  Thought  in  the  Social  Circle      .         .135 

The  Brother's  Influence 136 

The  Companion's  Influence 137 

The  Influence  of  the  Minister  of  Religion      .        .138 
The  Mother's  Influence 140 

VII.  Illustrations  of  the  Principle 140 

VIII.  Concluding  Appeal 142 


* 


I 


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I- 


THOUGHTS  UPON  THOUGHT. 


PART  I. 


ON    THE    RESPONSIBILITY    OF    MAN    IN    RELATION 

TO   HIS   THOUGHTS. 


INTRODUCTORY  REMARKS.  —  THE  DIFFERENT  CHARACTERISTICS  OF 
THOUGHT  ;  WHAT  ARE,  AND  WHAT  ARE  NOT,  A  MAN'S  OWN 
THOUGHTS  —  GENERAL  PRINCIPLES  ON  WHICH  RESPONSIBILITY 
RESTS — THE  QUESTION  OF  RESPONSIBILITY,  IN  RELATION  TO  THE 
THOUGHTS,  STATED  —  THE  CONNEXION  OF  THOUGHT  WITH  CON- 
DUCT AND  CHARACTER  —  CONSCIOUSNESS  AND  VOLITION,  ESSEN- 
TIAL    TO     RESPONSIBILITY THOUGHTS,     THE    OBJECTS   OF   GOD's 

SPECIAL    COGNIZANCE THE    LAW    OF   GOD    LEGISLATES    FOR    THE 

THOUGHTS  — CHRIST'S   EXPOSITION    OF    THE    LAW EXPRESS    DE- 
CISIONS  THAT' THOUGHTS   ARE    AMENABLE    TO    THE    LAW   OF    GOD 

THE    REVOLUTION   OF   THE   THOUGHTS    IN   CONVERSION — FACTS, 

SHOWING     THAT    THE     MORAL     GOVERNMENT    OF    GOD    HAS   BEEN 
ADMINISTERED    ON     THE     PRINCIPLE     OF    MAN's   ACCOUNTABILITY 

FOR     HIS    THOUGHTS THE     EXTENT     OF    THIS     RESPONSIBILITY; 

AN   APPEAL    TO    YOUNG    MEN. 

That  man  thinks,  and  that  his  thoughts  have 
a  great  influence  on  individual  and  social  happiness, 
are  facts  readily  admitted  beyond  any  dispute.  It  is 
therefore  of  great  importance  that  all  the  motives 


> 


2  ON    THE    RESPONSIBILITY    OP    MAN 

and  means^  which  may  concur  to  promote  the  im- 
provement of  the  thoughts,  may  be  known  and  em- 
ployed. Few  things  are  more  wonderful  in  variable- 
ness and  achievement  than  the  thoughts  of  man. 
Sometimes  they  appear  like  a  chaotic  mass, — the 
elements  of  good  and  evil  mysteriously  commingled : 
at  other  times  they  appear  like  the  world  when  at  its 
Creator's  bidding,  it  rose  into  harmony  and  beauty. 
The  former  is  most  frequently  the  state  of  the 
thoughts  where  facilities  for  education  and  mutual 
discipline,  have  been  either  not  attainable  or  not  im- 
proved; the  latter  where  a  diligent  perseverance  has 
sought,  obtained,  and  improved  the  means  for  ac- 
quiring a  constant  control  over  the  mind  and  its 
varied  resources.  An  exception  may  now  and  then 
appear,  in  a  mind  of  but  little  culture,  possessing 
extraordinary  vigour,  activity,  and  inherent  love  of 
order,  marshalling  and  directing  thoughts  against 
some  stronghold  of  error,  with  all  the  ease  and 
effect,  as  a  skilful  and  experienced  general  arranges 
and  directs  his  forces  against  the  fortifications  of  his 
adversary.  A  mind  of  this  order,  may  enchant  by 
the  beauteous  imaginings  and  harmony  of  genuine 
poetry,  —  delight  by  its  touching  and  dramatic 
sketches,  or  convince  by  its  lucid  and   conclusive 


IN    RELATION   TO    HIS   THOUGHTS.  S 

reasonings.     Such  is  the  province,  and  such  are  the 
doings  of  untaught  genius.     A  mind  overrating  its 
original  ability,  prevents  future  improvement :  while 
genius  of  the  highest  order  most  generally  manifests 
an  ardent  desire  to  enhance  its  strength,— augment 
its  resources,  and  prepare  for  active  service  on  the 
arena  of  mental  conflict.     And  those  who  can  make 
no  great  pretensions  to  original  superiority,  may  ac- 
quire an  extensive  influence  over  their  own  mental 
territory,  and  the  region  of  mind  in  general,  by  an 
early,  diligent,  judicious  training  of  the  thoughts. 
By  this  means,  the  one  talent  of  original  mental 
power  gains  ten  other  talents,  while  the  mind,  pos- 
sessing several  talents,  through  a  listless  indifference 
and  indolence,  withers  the  hopes  of  expected  supe- 
riority,  sinks  into   a  dwarfish  diminutiveness,  and 
retains  only  so  much  of  mind  as  is  enough  to  exempt 
the  possessor  from  the  sentence  of  idiocy.     "  The 
diligent  hand  maketh  rich,-  is  a  proverb,  not  less 
applicable  to  mental  than  to  material  wealth.     And 
in  both,  the  slothful  servant  learns  by  experience, 
better  than   commentators   can   teach    the    fearful 
meaning  of  the  parable,  ^<  that  from  him  that  hath 
not,  even  that  he  hath  shall  be  taken  from  him.-— 
Luke  xix.  26. 


^ 


4  ON   THE    RESPONSIBILITY    OF    MAN 

Attention  to  the  intellectual  character  of  Thought, 
is  of  great  importance,  and  every  consideration 
urges  it  to  be  kept  constantly  in  view,  by  young 
men,  in  their  mutual  intercourse;  not  only  as  a 
pleasing  occupation  of  time,  and  as  a  means  for 
mind  knowing  and  appreciating  mind;  but  as  a 
stimulus  and  facility  to  a  great  end — mental  im- 
provement. It  is  by  this, — that  the  influence  of 
suggestion  in  the  production  of  thought,  —  the 
nature  of  thought  itself,  —  the  connexion  of  one 
thought  with  another, — and  the  manner  of  regu- 
lating and  controlling  thought,  will  be  better  un- 
derstood. It  is  almost  impossible  to  think  and 
write  on  thought  without  noticing  to  a  greater  or 
less  degree,  the  intellectual  processes  involved  in 
the  production  of  thought.  Yet,  it  is  not  so  much 
with  the  intellectual,  as  with  the  moral  character  of 
thought,  that  these  pages  have  to  do. 

Upon  the  varied  circumstances,  which  contribute 
to  the  production  of  thoughts,  and  the  process  being 
perfectly  consonant  with  those  engagements,  to  which 
a  large  number  of  yoimg  men,  in  this  country,  and 
especially  in  the  metropolis,  are  devoted,  may  here 
be  introduced  a  passage  from  a  celebrated  living 
author.    "  Let  there  be  fixed  in  their  minds  so  many 


k*'*  4 


IN   RELATION    TO    HIS   THOUGHTS. 


5 


ideas   as  might   be  imparted  by   a    comparatively 
humble  education  (one  quite  compatible  with  a  life 
of  ordinary  employment),  and  even  involuntarily  the 
thoughts  would  often  recur  to  these  subjects  in  those 
moments  and  hours  when  the  manual  occupation 
can,  and  actually  will,  be  prosecuted  with  but  little 
of  exclusive  attention.     Slight  incidents,  casual  ex- 
pressions, would  sometimes  suggest  these  subjects ; 
by   association    they  would   suggest  one  another. 
The  mere  re-action  of  a  somewhat  cultivated  spirit 
against    invading   dulness,   might    recall    some   of 
the   more    amusing   and   elating    ones;    and    they 
would  fall  like  a  gleam  of  sunshine  on  the  imagina- 
tion.    An  emotion  of  conscience,  a  self-reflection, — 
an  occurring  question  of  duty,— a  monitory  sensa- 
tion  of  defective  health,  would  sometimes  awaken 
serious  and  solemn  ones.     The  mind  might  thus  go 
a  great  way,  to  recreate  or  profit  itself,  and,  on 
coming  back  again,  find  ''  all  the  afiairs  of  business 
unimpaired  and  flourishing.'^     There  are,  doubtless, 
some  occupations  which  will  not  allow  of  these  pur- 
suits of  thought  during  the  hours  of  business;  yet 
there  are  many  more,  which  are  exceedingly  favour- 
able to  the  indulgence  of  trains  of  thought,  without 
any  damage  to  the  secular  business  in  which  an 


6 


ON    THE    RESPONSIBILITY    OF    MAN 


f 


individual  may  be  engaged.  Yea,  the  very  intercourse 
with  society, — the  developments  of  human  character, 
—the  habits  and  principles  of  men  in  different  situa- 
tions, and  the  predominant  likeness  in  all,  may  often 
concur  to  induce  and  sustain  a  vigorous  succession 
of  thoughts. 

SECTION  I. 

There  are  not  a  few  minds,  like  plants  of  the 
mimosa  tribe,  so  sensitive  and  so  susceptible,  as  to 
vibrate  and  collapse  at  every  passing  object,  and  either 
retain  for  a  long  time  the  form  and  the  state  pro- 
duced, or,  invigorated  by  the  action,  promptly  re-as- 
sume their  accustomed  appearance,  only  to  recognize 
more  quickly,  and  more  keenly,  the  next  agent  that 
may  approach.  With  this  sensitiveness  and  suscepti- 
bility, so  characteristic  of  many  minds, — the  number 
of  agents  ever  at  work, — ^the  activity  and  observation 
inseparable  from  mind,  it  may  be  here  inquired, 
Are  all  the  thoughts  which  are  recognized  by  the 
mind  properly  its  oum?  or.  Does  the  fact  of  the 
mere  existence  of  a  thought  in  a  mind  constitute  its 
identity  with  that  mind  ?  These  inquiries  refer,  not 
to  the  intellectual,  but  to  the  moral  character  of 
thought.     The  importance  of  these  inquiries  will  be 


IN    RELATION    TO    HIS    THOUGHTS.  7 

readily  admitted.  The  want  of  a  satisfactory  solu- 
tion to  them  has  produced,  in  some  minds,  a  delusive 
self-complacency,  and,  in  others,  a  sadness  and  de- 
pression for  which  no  legitimate  cause  existed.  The 
man  of  profane  character  has,  in  the  hour  of  sick- 
ness, flattered  himself  that  he  was  a  pious  man, 
because,  amidst  the  howling  tempest  and  raging 
billows,  or  in  some  other  manifestations  of  the  divine 
power,  he  has  had  some  thoughts  of  God;  and  it 
may  be  at  the  grave  of  his  child,  or  of  his  friend,  he 
has  thought  of  the  soul  and  eternity.  And  the  man 
of  decided  and  eminent  piety,  has  been  deeply  de- 
jected and  overwhelmed  with  doubt,  because  he  has 
discovered  unbelieving  and  rebellious  thoughts,  and 
concluded  that  his  piety  was  a  mere  delusion; 
whereas  these  thoughts  were  not  strictly  his  own, 
but  the  tares  an  enemy  had  sown ;  they  were  trace- 
able to  evil  suggestions,  from  the  lingering  influence 
of  a  depraved  nature  within,  from  biliary  derange- 
ment, or  from  influences  without.  The  human  mind 
is  an  ever- working  machine,  acted  on  by  innume- 
rable internal  and  external  agencies.  Thoughts,  in 
almost  countless  variety,  are  the  objects  of  its  con- 
stant and  perpetual  cognizance.  Some  of  the 
thoughts  are  transient  and  migratory,  and  no  more 


8 


ON   THE    RESPONSIBILITY   OP   MAN 


identify  themselves  with  the  mind  itself,  than  any 
given  sounds  identify  themselves  with  an  instrument, 
after  the  strokes  which  brought  them  into  being, 
and  the  vibrations  in  which  they  were  heard,  have 
subsided.  The  mind,  moving  in  a  region  of  thought, 
wiU  miiformly  exhibit  its  own  moral  affinity,-its 
dehght  to  entertain  those  suggestions  and  thoughts 
which  congenialize  with  its  own  character.  If  the 
mind  be  under  a  holy  bias,  it  will  spurn  and  reject 
evil  thoughts,  while  the  same  mind  will  cherish  pure 
and  hallowed  thoughts,  with  a  delight  proportionate 
to  the  aversion  it  displayed  in  rejecting  thoughts  of 
an  opposite  character. 

The  thoughts  which  are  properly  a  marCs  own 
thoughts,  are  those  which  he  approves,  entertains,  and 
cherishes. 

SECTION  II. 

Though  the  object  of  this  lecture  is  not  to  discuss 
the  general  question  of  human  responsibihty,  yet  it 
may  be  well  to  notice  the  general  principles  on 
which  that  doctrine  rests.     Among  these  are. 

The  existence  of  some  perfect  standard  of  moral 
excellence,  viz.  the  mind  or  will  of  the  Governor 
of   the  universe, — of  which  the   code    of  morals 


IN    RELATION    TO    HIS    THOUGHTS. 


9 


contained  in  the  volume   of  revelation  is  a  true 
transcript. 

The  right  of  God  to  govern  his  own  world,  and 
to  have  a  measure  of  obedience  from  all  intelligent 
agents,  commensurate  with  their  intellectual  capa- 
cities. 

The  recognition  and  approval  of  this  standard^ 
and  this  right,  by  the  human  conscience. 

The  existence,  both  in  the  minds  of  barbarian  and 
civilized  men,  of  anticipation  of  some  good  when 
right  has  been  done,  and  the  apprehension  of  some 
evil  when  wrong  has  been  committed. 

The  admitted  character  of  man, — not  a  mere 
machine  of  circumstance,  or  the  tool  of  an  inevitable 
fate ;  but  an  intelligent,  voluntary  agent,  capable  of 
weighing  motives,  and  of  choosing,  rejecting,  and 
determining  conduct. 

The  acknowledgment  made  by  the  members  of 
every  voluntary  association  of  their  individual  obli- 
gation to  obey  existing  laws,  or  endure  known 
penalities.  This  is  an  admission  of  practical  respon- 
sibility of  man  to  man,  and  the  same  principle  is 
applicable  to  man^s  responsibility  to  the  supreme 
Governor. 
The  principles  applicable  to  the  question  of  human 


•'"'-     -■■*■*!-■----- 


10 


ON    THE    RESPONSIBILITY    OF    MAN 


IN    RELATION    TO    HIS   THOUGHTS. 


11 


' 


responsibility  generally,  are  not  less  so  in  their  ap- 
plication to  the  subject  under  consideration.  In 
addition  to  these,  there  are  others  which  may  spe- 
cifically apply  to  the  responsibility  of  man  in  rela- 
tion to  his  thoughts. 

SECTION  III. 

It  is  not  contended  that  man  is  responsible  for 
every  migratory  thought  that  passes  through  his 
mind,  which  may  be  like  the  cloud,  for  a  moment 
flinging  its  shadow  on  the  mountain  top,  and  leaves 
no  impression  behind, — ^though  even  the  most  casual 
thoughts  are  not  so  fortuitous  in  their  origin  and 
uncertain  in  their  character  as  many  minds  imagine, 
but  are  in  some  measure  the  result  and  index  of 
former  culture  or  neglect.  But.  for  those  thoughts 
which  are  recognized,  approved,  and  cherished,  these 
are  the  germs  of  emotions,  principles,  actions,  and 
character ;  and  for  these,  man  is  responsible.  Think- 
ing is  perpetual.  And  the  conscious  thinkings,  are 
the  attitudes  and  doings  of  the  mind. 

That  man  is  responsible  for  his  conduct,  is  ad- 
mitted by  many,  who  at  the  same  time  are  unwilling 
to  admit  that  he  is  responsible  for  his  thoughts. 


Such  an  opinion,  is  repudiated  by  the  processes 
in  the  courts  of  human  judicature,  where  the  prime 
object  is  to  search  out  the  thoughts  and  designs 
of  the  accused,  in  any  given  case ;  as  when  one  man 
has  put  to  death  another,  if  it  can  be  proved  that 
there  was  an  entire  absence  of  "malice  prepense '^ 
on  the  part  of  the  perpetrator  of  the  deed,  the 
simple  act  is  treated  as  a  venial  offence ;  if,  on  the 
contrary,  it  can  be  shown  that  "  malice  prepense" 
prompted  the  deed,  the  perpetrator  is  convicted  of  a 
capital  offence. 

To  those  who  imagine  that  man  is  accountable 
for  his  conduct  only,  and  not  for  his  thoughts,  the 
following  considerations  are  submitted. 


SECTION  IV. 

77ie  connexion  of  thought  with  conduct  and  cha- 
racter, needs  to  be  only  examined,  and  it  will  evi- 
dently appear,  that  the  argument  for  the  responsibility 
of  thought,  is  manifold  weightier  than  any  argument 
for  the  responsibility  of  conduct,  since  the  conduct 
is  the  mere  palpable  form,  in  which  thought  is  em- 
bodied, while  the  thought  is  the  spirit, — ^the  vitality, 
— the  essential  moral  being  of  that  form. 


12 


ON    THE    RESPONSIBILITY   OP    MAN 


IN    RELATION    TO    HIS    THOUGHTS. 


13 


II 


I 


Sometimes  the  conduct  may  very  inadequately 
represent  the  sinfulness,  or  the  moral  excellence  of 
the  thought,  it  is  employed  to  set  forth ;  at  other 
times  the  conduct  may  be  viewed  through  a  medium 
coloured  by  the  prejudice,  bigotry,  or  some  other 
passion  of  the  observer.  All  conduct,  receives  its 
character  from  the  motive  by  which  it  is  regulated ; 
and  the  motive  and  the  thought,  are  too  closely 
allied  to  admit  of  separation  in  any  moral  estimate. 
The  mind  has  its  own  actings ;  and  these  are  sup- 
posed to  be  anterior  to  any  external  deeds.  Words 
and  deeds  are  but  the  second  editions  of  works,  ori- 
ginally produced  in  the  regions  of  thought.  Some 
thoughts,  like  some  literary  productions,  are  intended 
for  private  use,  and  never  reach  a  second  edition, 
while  others  pass  through  edition  after  edition  with 
astonishing  rapidity,  and  their  influence  moves  the 
inhabitants  of  both  hemispheres. 

Thousands  of  thoughts  are  never  breathed  in  air, 
nor  embodied  in  deeds,  which,  however,  are  telling 
mightily  in  their  influence  on  the  mind  in  which 
they  originate,  and  on  the  character  to  which  they 
belong.  They  carry  on  the  busy  scenes  of  a  life  more 
real,  more  unsophisticated,  and  make  impressions 


more  indelible  than  any  of  those  scenes  which  meet 
the  eye. 

"  Tig  thus  the  soul  speaks  to  itself  alone : 
In  that  unspoken  tongue,  that  mighty  tone, 
Which  never  hand  of  flesh  hath  placed  on  scroll, 
Doth  spirit  speak  to  spirit,  soul  to  soul ! 
Losing  of  common  tongues  all  exercise, 
On  this,  the  lonely  soul  for  cheer  relies/' 

Aye,  many  of  the  highest  enjoyments,  and  many  of 
the  deepest  sorrows,  are  known  in  solitude  and  in  the 
absorbing  atmosphere  of  thoughtfulness.  The  mo- 
ral complexion  of  thought,  as  it  has  been  seen  in 
retirement  and  reflection,  has  conveyed  more  valu- 
able lessons  on  self-knowledge  than  any  other  in- 
structor, apart  from  the  Spirit  of  God.  Man  has 
judged  of  his  own  wickedness  by  "  the  mischief  he 
hath  devised"  And  under  the  thrilling  emotions 
produced  by  such  a  discovery,  and  the  awful  weight 
of  responsibility  involved,  the  king  of  Israel  ex- 
claimed, "  I  hate  vain  thoughts.'^  He  had  known 
by  painful  experience,  and  had  lamented  with  bitter 
repentance,  the  connexion  of  impure  thoughts  with 
conduct,  which  stained  his  character,  wrecked  his 
piety,  and  destroyed  his  peace.  Hence  his  constant 
caution  and  prayer  against  vain  and  wicked  thoughts. 


I  4 

I, 


h 


I 


14  ON    THE    RESPONSIBILITY    OF    MAN 

to  prevent  the  incipient  process  of  sin,  as  the  best 
means  of  preventing  degrading  and  sinful  conduct. 
"  Obsta  principiis,"  is  an  excellent  maxim  ever  to  be 
observed,  in  morals,  as  well  as  in  medicine. 

If  the  connexion  of  thought  with  conduct  be  ad- 
mitted, and  the  thoughts  are  kept  under  a  prayerful 
vigilance,  the  character  and  deportment,  will  be  com- 
paratively secure  against  all  immoral  seductions. 


SECTION  V. 

Conscimmess  and  volition  are  essential  to  consti- 
tute a  responsible  being.  So  far  as  they  extend,  and 
so  long  as  they  exist,  so  are  the  limits  of  respon- 
sibihty.  It  may  not  be  difficult  to  show,  that 
thought,  in  all  its  variety,  comes  within  their  influ- 
ence. Many,  even  the  most  spontaneous  thoughts, 
are  recognized,  and  their  moral  character  discovered 
in  their  very  earUest  being,  and  others  are  delibe- 
rately and  designedly  originated,  under  the  influence 
of  a  decisive  preference  for  their  character.  For  this 
purpose,  books,  companions,  conversations  and  cir- 
cumstances, are  chosen  or  avoided,  as  they  may  be 
friendly,  or  inimical  to  the  train  of  thought  desired : 
for  this   purpose,    the  senses   and   the    power   of 


\ 


IN    RELATION    TO    HIS    THOUGHTS.  16 

suggestion  are  called  to  afibrd  their  aid.  And  the 
remedy  for  any  train  of  thought,  not  approved,  has 
ever  been,  to  resort  to  a  known  method,  by  which 
a  train  of  thought  of  an  opposite  character  may  be 
ensured. 

Thus  did  the  Psalmist :  "  I  hate  vain  thoughts,^'— 
these  were  his  annoyance ;  "  but  thy  law  do  I  love,''— 
this  law  contained  God's  thoughts,  and  the  introduc- 
tion and  meditation  of  these,  induced  thoughts  more 
consonant  with  the  best  wishes  and  best  principles  of 
his  heart.    The  poet  and  the  philosopher  adopt  simi- 
lar methods  to  secure  a  desired  train  of  thought. 
How  often  has  the  flush  crimsoned  the  cheek,  from 
no  external  cause,  but  from  the  consciousness  of 
certain  thoughts  working  within;  or,  as  often,  the 
paleness  of  anguish  has  gathered  on  the  brow,  while 
the  mind  has  recognized  the  vileness  of  its  own 
thoughts,— has  formed  the  resolve  that  they  should 
perish  or  depart,  and  has  groaned  in  the  struggle, 
saying,  "  Oh  wretched  man  that  I  am,  who  shall  de- 
liver me  from  the  body  of  this  death  ?" 

The  mind  illustrates  the  great  secret  of  perpetual 
motion.  Thought  is  perpetual.  During  the  time 
of  sleep,  consciousness  of  mental  operations  and  vo- 
lition are  suspended,  and  hence  man  is  not  accountable 


\^ 


i' 


'^ 


16  ON    THE   RESPONSIBILITY    OF    MAN 

for  his  dreams.     In  sleep,  the  mind  runs  on  like  a 
vessel  drifted  before  the  wind  and  tide,  till  it  grates 
over  some  shoal,  where  the  helmsman,  roused  from 
his  torpor,  looks  to  his  compass  and  chart,  and  rights 
about  his  bark,  and  uses  the  breeze  and  wave  to  bring 
him  to  his  desired  haven :  so  the  very  dreams  of 
morning,  after  the  repose  of  night,  close  by  conscious- 
ness returning  to  its  office,  and  availing  itself  of  the 
very  impetus,  that  the  mind  has  received  to  guide  it 
to  some  wise  and  good  purpose.  With  consciousness, 
accountableness  returns.  The  exception  from  respon- 
sibility  during  sleep,  establishes  the  rule  of  man's 
accountability  during  his  waking  hours.     The  same 
exception,  may  be  put  in  for  the  idiot,  the  maniac, 
and  the  drunkard;  and  any  man  proving  his  title 
to  any  one  of  these  characters,  of  course  will  be 
fully   indemnified  from   responsibility  of  thought, 
word,  and   action.      Though   in   reference   to   the 
idiot  and  maniac,  the  afflictive  and  mysterious  dispen- 
sations of  Providence  are  seen,  yet  in  many  cases 
the   man  who  has  given  himself  up   to  immode- 
rate  drinking,  has  deliberately  and  voluntarily  dis- 
turbed his  reason,  acquired  a  temporary  insanity, 
and  secured  to  himself  the   inheritance  of  a  con- 
firmed idiocy.     Young  men,  buoyant  in  your  spirits. 


prV, 


IN    RELATION   TO    HIS    THOUGHTS.  17 

vigorous  in  your  reason,  and  vivid  in  your  imagina- 
tions,  if  you  would  wish  to  live  to  a  good  old  age, 
cheerful,  intelligent,  and  influential,  with  "the  hoary 
head,  a  crown  of  glory,"  beware  of  the  least  ap- 
proach to  the  demon  of  intoxication,  whose  infatu- 
ating influence  makes  men  suicides  of  their  nobler 
and  intellectual  being,— of  their  immortal   souls; 
the  scatterers  of  pestilence  and  death  in  their  social 
and  domestic  circles.     Before  "delirium  tremens" 
has  weakened  the  sentient  faculty,  before  the  first 
stupor  has  benumbed  your  fine  and  delicate  feel- 
ings, hear  the  exhortation  of  the  wise  man.     "  Who 
hath  woe?    who  hath  sorrow?    who  hath  conten- 
tions?    who    hath   babbUng?     who    hath   wounds 
•  without  cause  ?   who  hath  redness  of  eyes  ?     They 
that  tarry  long  at  the  wine ;  they  that  go  to  seek 
mixed  wine.     Look  not  thou  upon  the  wine  when 
it  is  red,  when  it  giveth  his  colour  in  the  cup,  when 
it  moveth  itself  aright.     At  the  last  it  biteth  like 
a  serpent,  and  stingeth  like  an  adder.     Thine  eyes 
shall  behold  strange  women,  and  thine  heart  shall 
utter  perverse  things,"     Remember,  that  yielding  to 
this  sin,  you  seal  up  your  past  iniquities  as  a  record 
against  you,— curtail  the  period  of  your  conscious- 
ness  and  volition,— close  the  avenues  to  repentance, 

c 


I 


18  ON    THE    RESPONSIBILITY   OF   MAN 

by  rendering  yourself  incompetent  to  think  consecu- 
tively  and  feelingly,— to  pray  sincerely  and  fervently, 
and  to  turn  unto  God. 

And  there  is  another  sin  which  abounds  in  the 
Metropolis,  where  the  multitude  seems  to  afford  a 
cover  from  the  discovery  of  its  existence,  and  an 
apology  for  its  enormity,— a  sin  to  which  many  are 
addicted,— a  sin  which,  by  its  influence  on  the  phy- 
sical  constitution  of  the  man,  enervates  the  brain 
and  lessens  the  moral  sensibility.  It  has  been 
described  by  one  who  had  known,  by  painful  expe- 
rience,  its  baneful  effects  in  diminishing  the  power 
of  consciousness  and  volition. 

"  I  waive  the  quantum  of  the  sin 
The  hazard  of  concealing; 
But  oh !  it  hardens  all  within, 
And  petrifies  the  feeling." 

To  guard  against  this  sin,  it  is  very  desirable,  that 
a  virtuous  attachment  should  be  formed  with  a 
view  to  marriage.  This  is  one  means  which  may 
prevent  the  "  ilUcit  rove."  And  then  to  seek  the 
guidance  and  influence  of  that  Spirit,  whose  opera- 
tions all  concur  to  produce  purity  of  thought, 
feeling,  principle,  and  conduct.  Let  conscious- 
ness   and  volition,   be    preserved  unimpaired    and 


.i. 


IN  RELATION  TO  HIS  THOUGHTS. 


19 


,    invigorated,  as  the  essential  means  to  vigilance  over 
the  thoughts. 

The  increased  enhghtenment  of  the  understanding 
and  the  conscience  cannot  be  kept  too  constantly 
in  view,  that  every  facility  to  the  legitimate  and 
most  salutary  exercise  of  consciousness  and  volition 
may  be  afforded.     Ignorance   may  be  adduced  as 
a  palhation  of  sin,  when  it  can  be  proved,  that  op- 
portunities for  the  acquisition  of  knowledge,  have 
not  come  within  the  reach  of  the  individual;   but 
ignorance  is  an  aggravation  to  sin,  when  it  is  evi- 
dent,  that   such   opportunities  have   been  wilfully 
neglected.     And  hence  the  displeasure  of  Heaven 
against  the  inhabitants  of  Jerusalem,  "  because  ye 
have  not  known,''  even  when  all  the  richest  facili- 
ties had  been  granted.     Ample  knowledge,  will  be 
a  most  valuable   auxiliary  to  the  enlightened  use 
of  consciousness  and  volition,  in  their  relation  to 
the  thoughts.     As  Simonides  said  to  Pausanias,  so 
conscience  says  to  every  youth,   "Remember  thou 
art   a  man.      And  for   man   not   to  grasp   at  all 
laudable  means  for  mental  and  moral  improvement 
within  his  reach,  is  a  dishonour  to  human  nature 
and  a  disobedience  to  the  divine;    for  as  Heaven 
does  nothing  in  vain,  its  gift  of  talents  imphes  an 


1 


■  l  I      ^ 


If 

I 


20 


ON   THE    RESPONSIBILITY    OF    MAN 


injunction  of  their  use/'  Knowledge  is  the  aliment 
and  seed  of  thought.  "  For  the  soul  to  be  without 
knowledge,  is  not  good.''  The  mind  without  know- 
ledge is  like  the  dreary  morass  or  weedy  desert, — 
the  thoughts  are  few  in  number,  or  worthless  in 
kind.  None  would  admire  a  mind  in  this  con- 
dition, in  preference  to  one  cultivated  and  produc- 
ductive  of  sanative,  vivifying,  seminal  thoughts, — 
thoughts  that  purify  and  improve, — thoughts  that 
cheer  and  invigorate, — thoughts,  that  induce  other 
minds  to  think  easily  and  consecutively.  "  Get  wis- 
dom :  and  with  all  thy  getting  get  understanding." 
It  is  much  to  be  regretted,  that  many  intelligent 
and  religious  men  do  not  allow  the  young  men 
in  their  employment  some  portion  of  time  for  the 
purposes  of  mental  and  moral  culture.  Masters, 
in  the  end,  would  be  the  benefited  party,  by  having 
an  improved  class  of  young  men  to  attend  to  busi- 
ness.*    And  though  the  objection,  may  be  urged, 

*  When  the  question  of  opening  the  London  and  Birmingham 
Railroad  on  the  Sabbath,  was  discussed  at  a  meeting  of  Directors 
in  Birmingham,  Mr.  Sturge  entered  his  protest  against  Sabbath-traffic, 
and  rested  the  whole  of  his  objection  upon  an  argument  to  this  effect ; 
"  If  we  induce  men  to  violate  the  law  of  God,  and  to  trifle  with 
the  highest  authoritj^,  in  serving  us,  on  what  ground  can  we  expect 
those  men  to  be  obedient  to  our  authority,  and  &ithful  to  our  trust  ? 


IN  RELATION  TO  HIS  THOUGHTS.      21 

that  some  would  not  improve  leisure  (if  granted  for 
the  high  and  important  purposes  specified),  yet,  it 
is  unreasonable,  that  the  many  should  suffer  for  the 
indiscretion  and  unprincipled  conduct  of  the  few. 
If  it  be  incumbent  on  young  men  to  cultivate  their 
mental  and  moral  faculties,  and  none  will  deny  this ; 
then  will  it  foUow,  that  the  employer  who  would 
voluntarily  throw  any  obstacle  in  the  way  to  the 
attainment  of  that  end,  incurs  a  fearful  weight  of 
responsibility.     Next  to  the   duty  of  seeking  our 
own  salvation,  is  the  duty  of  affording  to  others 
(especially  for  those  who  are  a  part  of  the  same 
household)  every  facility  for  securing  their  eternal 
welfare.     And  the  mind,  receives  impressions  more 
lasting  and  influential  from  the  facts  it  witnesses, 
than  from  the  lessons  it  hears.     Young  men  will 
more  powerfully  feel   their  responsibility  to   their 
employers,  when  they  witness  their  employers  re- 
cognizing the  higher  responsibility  of  young  men 

We  should  be  offering  a  powerful  inducement  to  men  of  no  principle 
to  engage  in  our  service,  and  be  putting  a  great  obstacle  against  the 
services  of  men  of  sound  moral  principle.-  Men  in  business,  would 
find  the  young  men  most  valuable  who  had  time,  and  improved  it, 
for  their  intellectual  and  moral  culture,  while  the  mere  drudge  of 
sixteen  hours,  would  seek  his  pleasure  in  the  tavern,  or  somewhere 
worse. 


'     I 


\ 


w 


22 


ON    THE    RESPONSIBILITY   OF    MAN 


to  God,  who  gave  them  their  mind,  and  other  talents, 
to  improve.  But,  independently  of  the  benefits  to 
be  derived  both  by  the  employer  and  the  employed, 
the  whole  question  must  rest  upon  the  responsibility 
of  any  individual,  for  the  present  and  eternal  welfare 
of  those  committed  to  his  care.  At  least,  so  far  as 
that  welfare  can  be  promoted  and  secured  by  his 
influence. 

This  digression  may  be  tolerated,  when  the  fact 
is  admitted,  that  in  all  human  probability,  many 
who  are  now  suffering  from  the  late-hour  system,* 
will  soon  become  masters.  And  when  this  promo- 
tion takes  place,  and  the  once  wearied,  jaded  shop- 
man, gets  out  of  his  bondage,  and  begins  to  enjoy 
his  liberty,  he  may  need  the  exhortation,  "Remember 

*  Thousands  are  languishing  under  the  system;  thousands  under 
its  action  are  dying;  and  thousands  are,  beneath  its  withering  influ- 
ence, sacrificing  every  prospect  of  eternal  happiness.  It  may  be  a 
slight  inconvenience  to  come  early;  but  let  this  be  endured :  it  is  but 
small  when  weighed  in  the  balances  against  the  misery  and  degrada- 
tion firom  which  these  thousands  would  be  rescued.  Let  this  be  done 
by  the  customer,  and  the  shops  would  necessarily  be  closed  firom  want 
of  a  motive  for  keeping  them  open.  Then  would  the  draper^s  assistant, 
having  leisure  to  mature  his  intellectual  faculties  and  practise  the 
precepts  of  virtue,  become  fitted  to  adorn  society,  and  would  assume 
his  legitimate  station  amongst  his  fellow-creatures  as  a  man  and  a 
Christian. — Metropolitan  Draper's  Association. 


IN    RELATION    TO    HIS    THOUGHTS. 


23 


the  stranger;  for  thou  thyself  wert  a  stranger  in 
the  land  of  Egypt.''  The  elasticity  of  the  human 
mind  displays  itself  most  when  bounding  from  some 
scene  of  suffering  under  which  it  almost  sunk,  it 
seems  (amidst  scenes  of  enjoyment)  almost  to  forget 
that  such  a  class  of  sorrows  ever  had  an  existence. 
We  look  for  sympathy,  and  we  find  indifference. 
Care  need  be  constantly  exercised  against  every  ten- 
dency to  diminish  the  delicacy  of  feeling, — the  be- 
numbing process  commenced,  goes  on  till  conscious- 
ness loses  much  of  its  promptness,  if  not  its  power, 
in  observing  the  thoughts. 


SECTION  VI. 

The  responsibility  of  man  for  his  thoughts  will 
further  appear  from  the  evidence  afforded,  that  God 
takes  special  cognizance  of  the  thoughts,  and.,  as  the 
Moral  Governor,  expresses  complacency  or  disappro- 
bation towards  them,  according  to  their  character. 

In  this  view,  the  inspired  writers  agree.  Job 
says,  "I  know  that  no  thought  can  be  withholden 
fromthee.^'  David  says,  "Thou  understandest  my 
thought  afar  off.''  God  expressed  his  approbation 
of  David,  when  he  said  unto  him,  "  It  was  well  that 


"} 


!l 


♦ 


I 


i 


24 


ON   THE    RESPONSIBILITY    OP   MAN 


it  was  in  thine  heart"  (in  thy  thoughts  and  designs) 
"  to  build  a  house  unto  me."  And  when  Jehovah 
reproved  the  sinner,  after  enumerating  the  several 
transgressions,  as  though  he  traced  them  all  to  the 
thoughts  of  the  heart,  he  said,  ''Thou  thoughtest 
that  I  was  altogether  as  thyself:  but  I  will  reprove 
thee,  and  set  them  in  order  before  thee/'  "And 
God  saw  that  the  wickedness  of  man  was  great  in 
the  earth,  and  that  every  imagination  of  the  thoughts 
of  his  heart  was  only  evil  continually/'  "  The  Lord 
searcheth  all  hearts,  and  understandeth  all  the  ima- 
ginations of  the  thoughts/'  "  For  I  know  the  things 
that  come  into  your  mind,  every  one  of  them/' 
"  How  long  shall  thy  vain  thoughts  lodge  within 
thee  ?"  To  these  might  be  added  many  other  proofs 
of  the  divine  cognizance  of  the  thoughts ;  but  these, 
for  the  present,  may  suffice. 

It  is  a  mean  and  unworthy  conception  of  the 
Deity,  that  would  limit  his  attention  to  words  and 
deeds.  Thoughts  are  the  living  creatures  that  talk 
and  negotiate  with  God.  He  knows  their  language, 
and  comprehends  their  every  movement.  This  is 
his  province — this  his  prerogative ;  and  on  this  pre- 
rogative, none  can,  none  dare  encroach.  The  close 
observer, — the  keenest  scrutinizer  of  human  nature. 


IN    RELATION    TO   HIS   THOUGHTS. 


25 


■■-■'■^**'!**= -'■ 


often  finds,  that  his  guesses  at  the  thoughts  of  his 
fellow-being  are  vague,   indefinite,   and   errpneous. 
God  never  errs.     He  looks  on  the  whole  miscella- 
neous crowd  of  thoughts,  and  recognizes  the  cha- 
racter of  each,  as  accurately,  as  if  it  were  the  only 
one  on  which   his   scrutinizing  glance  was  fixed. 
How  varied   are  the   scenes,   how   diversified    the 
attitudes  of  thoughts,  presented  to  his   observing 
eye.     At  one  time  thoughts  are  observed  by  him 
in  penitential  garb  and  posture, — directed  towards 
his  altar,  and  breathing  petitions  for  pardon  and  for- 
giveness,— having  no  sacrifice  but  a  broken  heart, — 
and  no  incense  but  the  sighs  of  penitence, — and 
no  blood  but  that  which  the  Gospel  reveals  and  the 
eye  of  faith  beholds;  yet  on  such  thoughts,  the  God 
of  holiness  bestows  his  smile,  and  says,  "the  sacrifice 
of  a  broken  and  contrite  heart,  I  will  not  despise." 

At  other  times,  the  thoughts  are  seen  hovering 
round  the  throne  of  God,  like  children  reciprocating 
a  fond  parent's  love, —  renewing  their  confidence, 
— gaining  a  higher  moral  elevation,  —  losing  the 
cares  of  earth  in  Heaven's  enjoyments, — and  feeling 
the  reality, 

"  That  a  correspondence  fix'd  with  Heaven, 
Is  sure  the  soul's  best  anchor." 


26 


ON    THE    RESPONSIBILITY    OP    MAN 


These  communings  of  thought  with  God  are  not 
unnoticed.  Thus  Enoch  "walked  with  God."  And 
"  he  had  this  testimony  that  he  pleased  God.'^  So 
may  the  thoughts  be  fervent  in  spirit  serving  God, 
while  the  hands  are  diligent  in  business.  Here 
are  thoughts,  as  they  glow  in  a  mind,  or  as  they 
thrill  in  a  heart,  under  a  hallowing  influence.  The 
heart,  imtouched  by  this  influence,  presents  a  lament- 
able contrast.  Such  a  heart  the  eye  of  God  has 
searched  out,  and  the  result  is  recorded  by  one  who 
ever  spake  the  truth,  and  never  gave  utterance  to 
detraction,  flattery  or  folly.  And  this  is  the  verdict 
recorded,  "  Out  of  the  heart  proceed  evil  thoughts, 
murders,  adulteries,  fornications,  thefts,  false  witness, 
blasphemies:  these  are  the  things  which  defile  the 


man. 


)j 


There  is  scarcely  a  portion  of  the  world  in  which 
some  manifestations  of  the  Godhead  are  not  to  be 
seen,  except  it  be  among  the  mazy  thoughts  of  an 
unregenerated  heart.  That  is  the  dreary  spot  from 
which  angels  turn  away  with  the  shudder  of  abhor- 
rence,— the  spot  over  which  is  written,  "  No  God." 
It  may  be,  that  this  language  is  intended  to  set 
forth  the  hostility  of  the  depraved  heai*t,  which  aims 
at  nothing  short  of  the  annihilation  of  God,  and  the 


IN    RELATION    TO    HIS   THOUGHTS. 


27 


thoughts,  rallied  by  this  hostility,  exclaim  "No  God." 
"No  God  all  his  thoughts."* 

These  are  some  of  the  evidences,  that  God  notices 
the  movements  of  the  thoughts,  observes  their  hostile 
and  mutinous  positions, — derides  their  rage, — ^thwarts 
their  puny  designs,  and  asserts  his  sovereignty,  say- 
ing, "  There  are  many  devices  in  a  man's  heart ;  but 
the  counsel  of  the  Lord  shall  stand."  "  The  Lord 
seeth  not  as  man  seeth;  for  man  looketh  on  the 
outward  appearance,  but  the  Lord  looketh  on  the 
heart."  And  while  his  glance  surveys  every  thought, 
is  it  not  the  most  preposterous  folly  and  presump- 
tion to  allow  the  thinkings  of  evil  to  go  on,  and 
to  acquire  strength  under  the  influence  of  the  delu- 
sion, "God  does  not  know,  neither  doth  the  Almighty 
consider  it?" 

Young  man,  pause,  and  consider.  Thy  thoughts 
are  ever  under  the  inspection  of  the  God  of  Hght, 
of  holiness,  and  of  love.  If  you  were  in  some 
assembly,  where  you  observed  the  eye  of  a  being 
fixed  upon  you ;  you  knew  him  not ;  but  from  his 
supernatural  appearance,  and  other  reasons,  you 
believed  that  his  eye  traversed  "  the  path  that  no 
vulture's   eye   hath   seen," — the    whole    region    of 

T»     •  T  •  •••  •• 

*  ■  ■  * . 


"— a-^ 


28 


ON   THE    RESPONSIBILITY    OP    MAN 


< 


thought  and  emotion, — and  that  your  destinies  were 
at  his  disposal.     Whithersoever  you  went,  and  how- 
ever you  endeavoured  to  evade  his  glance,  his  eye 
seemed  to  pursue  you;  and  even  when  you  were 
turned  away,  and,  according  to  all  the  ordinary  laws 
of  vision,  the  thing  would  be  impossible,  yet  the  eye 
seemed  to  be  constantly  before  you, — its  colour, — 
its    brightness, — its    expression, — its    penetrating 
power, — all,  as  with  a  living  reality,  affected  and 
perpetually  troubled  you.     If  you  conversed  with  a 
friend, — engaged  in  your  secular  emplo3rment, — or 
retired  into  your  chamber,  this  eye  still  pursued  you, 
and  presented  itself  with  a  fcdl  gaze  upon  you ;  if 
you  slumbered,  this  eye  occupied  some  conspicuous 
place  in  every  dream, — and  when  you  awoke,  even  in 
the  darkness  of  midnight  the  glare  of  this  eye  ex- 
ceeded the  brightness  of  any  star,  and  it  met  your 
opening  eye,  beaming  on  you  with  approbation,  or 
frowning  on   you  with   displeasure.     And,  though 
you  had  no  distinct  views  of  the  ultimate  design  of 
this  unsleeping  vigilance  over  you,  yet,  the  consci- 
ousness of  many  evil  tendencies   and  sinful  pro- 
pensities, and  the  knowledge  of  the  supernal  purity 
of  the  heavenly  watcher,  might  have  some  influ- 
ence in  inducing  you  to  regulate  your  thoughts  in 


IN    RELATION    TO    HIS   THOUGHTS. 


29 


i 


accordance  with  the  mind  of  him,  whose  eye  and 
constant  searching  you  could  not  escape.     This  is 
not  an  empty  picture  of  the  imagination.    The  eye  of 
God  is  ever  on  your  heart.     It  is  the  reahty  David 
beheved  and   felt   when   he   exclaimed,    '^Whither 
shall  I  go  from  thy  spirit  ?    Whither  shall  I  flee 
from  thy  presence  ?     If  I  say.  Surely  the  darkness 
shall  cover  me;  even  the  night  shall  be  light  about 
me.     Yea,  the  darkness  hideth  not  from  thee ;  but 
the  night  shineth  as  the  day :  the  darkness  and  the 
light  are  both  alike  to  thee.'^     Thoughts,  are  words 
and  deeds  before  the  all-searching  Spirit.    And  shall 
not  he  who  formed  the  ear,  hear  ?    And  shall  not  he 
who  formed  the  eye,  see  ?     And  shaU  not  he  who 
searcheth  the  heart,  record  the  closest  transactions 
of  the  mind  ? 

SECTION  VIL 

The  law  of  God  legislates  for  the  thoughts,  is 
another  evidence  of  man's  responsibihty  for  his 
thoughts.  The  law  of  God  is  not  a  code  of  arbi- 
trary exactions  of  a  capricious  tyrant,  but  the  faithftil 
transcript  of  his  mind,  who  is  The  Right,— The  Wise, 
—The  Just,—The  Holy  One,--and  to  whom  no 
other  being  can  be  compared.     His  law,  is  mind 


30 


ON   THE    RESPONSIBILITY    OF    MAN 


I 


legislating  for  mind.  Whether  mind  be  found  en- 
shrined in  human  or  angelic  form,  it  is  subjected  to 
the  same  great  principles  of  unalterable  right.  In 
the  publication  of  his  law,  the  Great  Legislator,  in 
all  his  enactments,  fixed  his  eye  on  the  heart.  He 
carries  his  law  into  the  inner  sanctuary  of  the  soul, 
and  asserts  his  claims,  in  the  region  of  glowing 
thoughts  and  ardent  affections.  Amidst  these,  he 
engraves  his  law,  in  characters  legible  to  the  eye  of 
conscience.  "  Thou  shalt  love  the  Lord  thy  God, 
with  all  thy  heart,  and  with  all  thy  soul,  and  with 
all  thy  mind.  And,  Thou  shalt  love  thy  neighbour  as 
thyself.''  While  God  receives  with  deUght,  the  hum- 
blest offering  that  has  in  it,  the  energetic  thoughts 
and  the  warm  affections  of  the  heart,  he  spurns  from 
his  presence  the  most  costly  sacrifice,  that  is  pre- 
sented by  the  hand  of  a  cold  formality,  though  this 
sacrifice,  may  seem  to  be  in  strict  accordance  with 
the  letter  of  his  own  law.  Hear  his  rebuke  to  his 
ancient  people,  when  their  hearts  had  wandered  from 
him :  "  This  people  draw  near  unto  me  with  their 
mouth,  and  honour  me  with  their  lips;  but  have 
removed  their  heart  far  from  me."  In  this,  was  the 
odiousness  of  Phariseeism, — the  things  they  did, — 
the   service  they  performed, — the   obedience  they 


IN    RELATION    TO    HIS    THOUGHTS.  31 

rendered,  wanted  the  heart,  and  this  deficiency,  no 
external  austerities  could  supply.      The   lame,  the 
halt,   and  the  blind  were  prohibited  for  sacrifice. 
But    external    service,   without    the    life-blood    of 
thoughts  and  affections,  is  a  dead  carcase  laid  on 
God's  altar.     An  old  author  has  forcibly  remarked 
on  this  subject,  "  The  reason  of  all  is,  that  God 
being  the  Father  of  the  spirits  of  all  flesh,  and  the 
kingdom  of  his   Son  a  spiritual  kingdom  too,  'tis 
congruous    both  to  the  divine  nature,    and  ours, 
which  is  a  stricture  of  his,  that  his  laws  bear  sway 
in  our  spiritual  part,  in  our  hearts  and  souls,  our 
wills  and  affections ;  for  would  we  have  an  infinitely 
glorious  Spirit  served  by  dull  flesh  and  blood  only, 
and  not  rather  like  himself,  in  spirit  and  in  truth,— 
with  those  prime  productions,— those  first-bom  sons 
of  the  immortal  Nature  in  us  ?     Has  God  made  us 
men,  and  would  we  pay  him  but  the  spiritless  homage 
of  the  animal  part  of  us  ?      Has  he  implanted  a 
noble  and  immortal  principle  of  life  and  motion  in 
us,  and  shall  it  not  share  in  our  obedience  to  him, 
and  consequently  in  the  guilt  of  the  transgression  of 
his  laws  ?     He  is  the  natural  Lord  of  both  soul  and 
body,  has  bought  them  with  a  price,  and  therefore, 
all  the  reason  in  the  worid,  the  obedience  we  pay 


30 


ON   THE    RESPONSIBILITY    OF   MAN 


legislating  for  mind.     Whether  mind  be  found  en- 
slirined  in  human  or  angelic  form,  it  is  subjected  to 
the  same  great  principles  of  unalterable  right.     In 
the  publication  of  his  law,  the  Great  Legislator,  in 
all  his  enactments,  fixed  his  eye  on  the  heart.     He 
carries  his  law  into  the  inner  sanctuary  of  the  soul, 
and  asserts  his  claims,  in  the  region   of  glowing 
thoughts  and  ardent  affections.     Amidst  these,  he 
engraves  his  law,  in  characters  legible  to  the  eye  of 
conscience.     "  Thou  shalt  love  the  Lord  thy  God, 
with  all  thy  heart,  and  with  all  thy  soul,  and  with 
all  thy  mind.    And,  Thou  shalt  love  thy  neighbour  as 
thyself.''  While  God  receives  with  delight,  the  hum- 
blest offering  that  has  in  it,  the  energetic  thoughts 
and  the  warm  affections  of  the  heart,  he  spurns  from 
his  presence  the  most  costly  sacrifice,  that  is  pre- 
sented by  the  hand  of  a  cold  formahty,  though  this 
sacrifice,  may  seem  to  be  in  strict  accordance  with 
the  letter  of  his  own  law.     Hear  his  rebuke  to  his 
ancient  people,  when  their  hearts  had  wandered  from 
him :  "  This  people  draw  near  unto  me  with  their 
mouth,  and  honour  me  with  their  hps;  but  have 
removed  theu*  heart  far  from  me.''    In  this,  was  the 
odiousness  of  Phariseeism,— the  things  they  did, — 
the   service  they  performed, — the   obedience   they 


IN    RELATION    TO    HIS    THOUGHTS.  31 

rendered,  wanted  the  heart,  and  this  deficiency,  no 
external  austerities  could  supply.      The   lame,  the 
halt,    and   the   blind   were  prohibited  for  sacrifice. 
But    external    service,   without    the    life-blood    of 
thoughts  and  affections,  is  a  dead  carcase  laid  on 
God's  altar.     An  old  author  has  forcibly  remarked 
on  this  subject,  "  The  reason  of  all  is,  that  God 
being  the  Father  of  the  spirits  of  all  flesh,  and  the 
kingdom  of  his   Son  a  spiritual  kingdom  too,  'tis 
congruous    both  to   the   divine   nature,    and  ours, 
which  is  a  stricture  of  his,  that  his  laws  bear  sway 
in  our  spiritual  part,  in  our  hearts  and  souls,  our 
wills  and  affections ;  for  would  we  have  an  infinitely 
glorious  Spirit  served  by  dull  flesh  and  blood  only, 
and  not  rather  like  himself,  in  spirit  and  in  truth,— 
with  those  prime  productions,— those  first-bom  sons 
of  the  immortal  Nature  in  us  ?     Has  God  made  us 
men,  and  would  we  pay  him  but  the  spiritless  homage 
of  the  animal  part  of  us  ?      Has  he  implanted  a 
noble  and  immortal  principle  of  hfe  and  motion  in 
us,  and  shall  it  not  share  in  our  obedience  to  him, 
and  consequently  in  the  guilt  of  the  transgression  of 
his  laws  ?     He  is  the  natural  Lord  of  both  soul  and 
body,  has  bought  them  with  a  price,  and  therefore, 
all  the  reason  in  the  world,  the  obedience  we  pay 


li 


! 


u 


l)  1 ,1 


32 


ON   THE    KESPONSIBILITY    OF    MAN 


him  should  be  commensurate  to  the  extent  of  his 
purchase ;  so  that  if  we  have  any  just  abhorrence  of 
sin,  in  the  true  latitude  of  the  Divine  construction  of 
it,  we  must  govern  our  thoughts,  as  well  as  observe 
measures  in  our  words  and  actions." 

These  remarks  are  not  to  be  restricted  to  the 
higher  services  of  spiritual  religion ;  but  are  to  be 
applied  to  the  every-day  engagements  of  social  in- 
tercourse, and  to  the  workings  of  the  soUtary  mind 
in  reference  to  the  visible  and  invisible  worlds.  The 
ordinary  pursuits  of  life,  gather  around  them  the 
sanctity  of  religion,  when  the  thoughts  are  in  sub- 
jection to  the  will  of  God;  and  while  subordinate 
ends  are  contemplated,  yet  the  principal  aim  in 
which  the  thoughts  converge,  is  the  glory  of  God. 
Whether  he  serve  or  suffer, — ^whether  he  contend 
with  temptations  or  pains,  "he  endures,  as  seeing 
him  who  is  invisible.''  In  painful  contrast  to  this, 
is  the  wicked  man,  among  whose  thoughts,  God  is 
not ;  he,  ruled  by  an  absorbing  selfism,  maintains  all 
the  appearance  of  honesty  and  integrity, — ^without 
any  respect  to  the  law  of  God,  or  desire  for  his 
glory, — and  passes  in  the  world  for  a  good  moral 
man.  This  opinion  is  formed  by  those  who  can 
look  only  at  the  surface  of  the  marij  while  He  who 


I 


IN    RELATION    TO    HIS   THOUGHTS.  33 

looks  on  the  essential  7mm,— the  mind,  the  heart,— 
pronounces  a  different  verdict,  and  regards  him  as 
the  great  hypocrite,  whose  whole  conduct  is  at  vari- 
ance with  the  settled  and  abiding  convictions  of  his 
conscience.  Thus  setting  God  at  defiance  ',—the  man, 
in  the  very  face  of  God,  tears  up  the  law  written 
on  the  fleshly  tables  of  the  heart.  The  law  was 
made,  not  for  the  material  instrument,  but  for  the 
intelligent,  thinking,  feeling  artificer,  that  models, 
and  contrives,  and  completes  his  own  designs. 

SECTION  VIII. 

In  all  questions  in  jurisprudence,  the  difficulty  is, 
in  ascertaining  the  applicability  of  the  existing  law 
to  the  case  under  consideration.  For  this  purpose 
the  most  learned  commentators  of  the  law  are  con- 
sulted. And  these  frequently  supply  conflicting 
opinions.  We  are  favoured  with  an  exposition  of 
the  law  from  the  Ups  of  Christ,— and  for  this  no 
being  in  the  universe  so  competent,— it  is  an  expo- 
sition, free  from  any  of  the  imperfections  of  human 
productions,— it  is,  in  fact,  the  Legislator's  expo- 
sition of  his  own  law. 

Here  is  no  thunder's  roar,  no  lightning's  glare, 

D 


^1 


34  ON    THE    RESPONSIBILITY    OP    MAN 

nor  trumpet's  sound,  though  these  attended  the  first 
publication  of  the  law.  But  here  is  the  light  of  the 
"  Sun  of  Righteousness."  Here  sins  are  seen  in 
the  light  of  God's  countenance.  The  light  Christ 
pours  upon  the  law,  exhibits  sin  in  its  very  incipient 
forms,— of  thought  and  emotion;  these  are  seen, 
just  as  in  the  beams  of  the  sun,  are  atoms  seen, — 
the  germs  of  existence,  which  otherwise  would  be 
hidden  from  ordinary  observation. 

Christ  most  plainly  teaches  that  all  the  enactments 
of  the  law  of  God,  were  designed  to  take  effect  in 
the  world  of  human  mind,— this  province  of  the  vast 
empire  of  God.     According  to  the  nature  of  the 
Legislator,  the  nature  of  the  obedience  he  requires. 
He  is  a  spirit,  and  the  spirit  of  man  is  the  subject 
of    his    government,— and  the   obedience    of    the 
thoughts  of  the  heart  the  proof  of  loyalty  which  he 
exacts.     Two  illustrations  may  be  noticed, — the  ex- 
positions of  the  sixth  and  seventh  commandments. 
"  Thou  shalt  not  kill;  and  whosoever  shall  kill  shall 
be  in  danger  of  the  judgment''  (or,  as  the  learned 
Lightfoot  has  rendered  it,  ''  obnoxious  to  the  punish- 
ment"): "But  I  say  unto  you,  That  whosoever  is 
angry  with  his  brother  without  a  cause  shall  be  in 
danger  of  the  judgment." 


IN    RELATION    TO    HIS   THOUGHTS. 


o5 


"  Thou  shalt  not  commit  adultery.  But  I  say 
unto  you.  That  whosoever  looketh  on  a  woman  to 
lust  after  her  hath  committed  adultery  with  her 
already  in  his  heart." 

Though  in  these  two  commandments  the  cases 
contemplated  are  different,  yet  the  principle  exhi- 
bited in  the  exposition,  is  precisely  the  same  in  both 
cases,— the  application  of  the  law  to  the  thoughts, 
desires,  and  purposes  of  the  heart.  Unmerited 
hatred,  and  unprovoked  anger,  are  transgressors 
whom  God  beholds  with  the  abhorrence  the  mur- 
derer desen^es.  The  impure  desire,— the  lustful 
passion,  that  revels  with  delight  in  the  imaginary 
scene  of  violating  the  connubial  bond,  is  itself  the 
demon  of  adultery,  and  is  branded  with  infamy. 

The  principle,  the  exposition  of  these  two  com- 
mandments developes,  is  that  upon  which  the  whole 
of  the  law  of  God  proceeds.  Every  part  of  the 
moral  government  of  God,  is  administered  for  the 
regulation  of  the  thinking  and  immortal  man. 
The  thoughts,  the  inclinations,  the  devices,  and  pur- 
poses of  the  heart,  are  constantly  under  the  notice  of 
God ;  and  the  accountability  of  man  for  his  thoughts 
is  involved  and  recognized  in  all  the  dispensations  of 
the  divine  will.     The  hypocrite  may  object  to  this; 


36 


ON   THE    RESPONSIBILITY   OP   MAN 


tke  sincere  man, — the  man  who  is  honest  to  himself, 
will,  with  a  deep  consciousness  of  numerous  imper- 
fections, rejoice  that  the  most  Brdent  desire  of  his 
heart  is,  that  "the  words  of  his  mouth  and  the 
meditations  of  his  heart  may  be  acceptable  in  the 
sight  of  God  •"  that  all  his  thoughts  may  be  in 
perfect  harmony  with  the  will  of  God. 


SECTION  IX. 

The  great  Legislator  determines,  what  are  vio^ 
lations  of  his  law.     We  learn  that  many  sins  are 
almost   confined  to  the  mind.      "  The  thought  of 
foolishness  is  sin."    Deceit,  pride,  ambition,  mahce, 
Inst,   uncharitableness,  and  some   others,   are   sins 
chiefly  committed  by  the  thoughts   and  feelings; 
from  their  very  odiousness,  they  are  designedly  kept 
from  being  embodied  in  word  or  deed,  and  their  exist- 
ence is  found  to  be  an  under  current,  rather  than 
a  surface  stream.    But  the  eye  of  the  Lord  observes 
the  deepest  current  of  the  soul, — the  most  secret 
flowings  of  thought.     And  when  he  looked  down 
from  heaven  to  observe  the  moral  aspect  of  his  new 
world,  "  he  saw  that  the  imagination  of  the  thought 
of  man's  heart  was  only  evil  continually.''    A  similar 


IN    RELATION    TO    HIS    THOUGHTS. 


87 


estimate  has  been  recorded  at  subsequent  periods. 
"  The  heart  is  deceitftil  above  all  things,  and  despe- 
rately wicked :  who  can  know  it  ?     I  the  Lord  search 
the  heart,  I  try  the  reins,"  (the  whole  of  the  inner, 
immaterial,  and  intelligent  man)  "  even  to  give  every 
man  according  to  his  ways,  and  according  to  the 
fruit  of  his  doings."    These  searching  and  disclosing 
operations,  are  sometimes  carried  on  by  the  instru- 
mentality of  the  word  in  the  hand  of  the  Spirit,  and 
that  word  proves  itself  "  quick  and  powerful,  and 
sharper  than  any  two-edged  sword,  piercing  even  to 
the  dividing  asunder  of  soul  and  spirit,  ....  and  is 
a   discemer  of  the  thoughts    and   the    intents    of 
the  heart."     The  reflections  of  the  learned  Philip 
Skelton  on  this  subject  well  deserve  attention.     He 
says,  "  What  a  reproach  is  it  to  the  himian  under- 
standing and  heart,  that  while  the  Author  of  all 
good,  his  works  of  creation  and  providence,  and  the 
interests  of  the  soul,  draw  but  a  few,  and  those  but 
rarely,  to  cold  and  almost  useless  meditations;  the 
author  of  evil,  and  the  means  of  making  us  now 
and  for  ever  unhappy,  employ  all  the  rest  of  man- 
kind in  such  meditations  as  rack  their  understandings 
to  the  utmost  stretch  of  thought,  and  steep  every 
thought   in   gall.     With   what  thought    does    one 


ll 


38 


ON    THE    RESPONSIBILITY    OF    MAN 


meditate  on  the  object  of  his  lust;  another  on  that  of 
his  avarice ;  and  a  third  on  that  of  his  ambition  ! 
How  keenly  is  this  man  set  a  thinking  by  envy,  and 
that  by  malice  and  revenge  !  How  artful  are  their 
schemes !  How  vehement  their  pursuits  !  And  why 
all  this  waste  of  thought,  but  for  purposes  as  foolish 
as  they  are  wicked  ? — Found  by  universal  experience, 
in  continual  disappointments  and  vexations,  to  be 
as  foolish  as  they  are  pronounced  by  the  severe  re- 
morses of  conscience  to  be  wicked."  Conscience  is 
God's  voice  echoed  in  the  soul;  and  that  voice  is  not 
less  censorious  on  the  thoughts  than  it  is  on  the 
deeds  which  come  under  its  cognizance.  The  reproofs 
which  conscience  administers,  produce  wounds  on 
the  spirit  of  man,  which  may  be  healed,  but  the  scars 
remain  till  the  latest  period  of  existence. 

"  These,  the  part 
Perform  of  eager  monitors,  and  goad 
The  soul  more  sharply  than  with  points  of  steel, 
Her  enemies  to  shun  or  to  resist" 

The  unwillingness  of  man  to  acknowledge  his  re- 
sponsibility for  his  thoughts,  induces  many  erroneous 
views,  and  involves  him  in  difficulty,  in  attempting 
to  account  for  many  things  in  relation  to  his  conduct. 


I'ii 


IN    RELATION    TO    HIS    THOUGHTS. 


^«7 


The  page  of  inspiration,  clearly  setting  forth  this 
responsibility,  gives  a  solution  to  those  difficulties, 
and  corrects  the  gross  error,  of  charging  God  with 
tempting  man  to  violate  his  own  law.  "  Let  no 
man  say  when  he  is  tempted,  I  am  tempted  of  God : 
for  God  cannot  be  tempted  with  evil,  neither  tempteth 
he  any  man  :  but  every  man  is  tempted  when  he  is 
drawn  away  of  his  own  lust,  and  enticed.  Then 
when  lust  hath  conceived,  it  bringeth  forth  sin,  and 
sin  when  it  is  finished  bringeth  forth  death."  This 
is  a  concise,  but  complete  history  of  sin.  All  sin  is 
traceable  to  the  thoughts, — ^the  £7ri%ijnaiy — ^the  desires 
of  the  heart.  When  these  are  predisposed  to  ignite, 
the  smallest  spark  of  temptation  produces  com- 
bustion ;  and  that  spark  is  often  generated  by  the 
friction  of  the  thoughts  themselves.  In  this  view 
the  immortal  Herbert  agrees,  and  expresses  it,  in 
his  own  quaint  style : — 

My  thoughts  are  working  like  a  busie  flame  ; 
Until  their  cockatrice  they  hatch  and  bring ; 
And  when  they  once  have  perfected  their  draughts, 
My  words  take  fire  from  my  enflamed  thoughts. 

So  that  the  thoughts  are  first  in  the  transgression. 
How  different  with  the  pure   and  holy  mind  of 


1 1 
t 

I 


w 


'Ml 


40 


ON    THE    RESPONSIBILITY   OP    MAN 


IN    RELATION    TO    HIS   THOUGHTS. 


41 


Christ,  on  whose  crystal  thoughts  the  tempter  could 
produce  no    stain,  though,  during  forty  days  and 
forty  nights,  he  tried  all  the  means  that  Satanic 
skill  and  malignity  could  suggest.      In  this  case, 
where  there  were  no  sinfiilness   in  the  thoughts, 
yet  the  most  unequalled  force  of  temptation  and 
no  sin;   while,  in  other  cases,  where  there  is  the 
most  possible  remove  from  temptation,  the  thoughts 
produce  sin,  we  cannot  arrive  at  any  other  conclu^ 
sion    than    that    of  the   schoolmen   who   call   the 
thoughts   the    "  motus   primo  primi," — the   very 
first  motions  of  sin. 


SECTION  X. 

The  revolution  which  takes  place  in  conversion, 
consists,  in  the  whole  intelligent  and  moral  man  being 
brought  under  a  heavenly  influence.  It  is  not  a  mere 
change  of  creed,  or  of  rites  and  ceremonies,— not 
merely  a  reformation  of  the  outward  manners  and 
conduct.  It  is  a  work  carried  on,  in  the  inner  cham- 
bers of  the  soul,  affecting  the  will,  the  affections,  and 
the  thoughts.  In  this  change,  the  Spirit  of  God 
revises  his  own  law  on  the  tablets  of  the  heart,— 
writes  it  in  deep  and  legible  characters,  in  the  very 


dwelling-place  of  the  thoughts,  and  couches  the  eye 
and  restores  the  vision  of  thought  to  read  it,  and  in- 
clines the  will  to  yield  subjection.     All  this  is  inti- 
mated by  the  language  of  inspiration,  in  whatever 
aspect  it  presents  this  mighty  change.     "  I  will  put 
my  laws  into  their  mind,  and  write  them  in  their 
hearts ;  and  I  will  be  to  them  a  God,  and  they  shall 
be  to  me  a  people.^^     Again,  the  promise  of  God,  in 
relation  to  this  change,  contemplates  the  existing  de- 
filement and  pollution  of  the  thoughts,  and  exhibits 
the  operations  of  the  Spirit,  imder  an  appropriate 
and  impressive  simile.     "  Then  will  I  sprinkle  clean 
water  upon  you,  and  ye  shall  be  clean :  from  all  your 
filthiness  and  from  all  your  idols  will  I  cleanse  you. 
A  new  heart  also  will  I  give  you,  and  a  new  spirit 
will  I  put  within  you:  and  I  will  take  away  the 
stony  heart  out  of  your  flesh,  and  I  will  give  you  a 
heart  of  flesh.     And  I  will  put  my  spirit  within  you, 
and  cause  you  to  walk  in  my  statutes,  and  ye  shall 
keep  my  judgments,  and  do  them.^' 

If  words  have  any  meaning,  these  clearly  show 
that  the  change  is  to  take  place  in  the  thoughts, 
feelings,  and  principles  of  the  soul. 

Repentance  is  an  important  part  of  conversion; 
and  this  has  to  do  principally  with  the  thoughts. 


4& 


ON    THE    RESPONSIBILITY    OP    MAN 


The  invitations  and  admonitions  to  its  exercise,  are 
directed  to  the  thoughts.     "  Let  the  wicked  forsake 
his  ways,  and  the  unrighteous  man  his  thoughts,  and  let 
him  turn  unto  the  Lord,  and  he  will  have  mercy  on 
him;  and  to  our  God,  for  he  will  abundantly  pardon." 
Again,  "  Thy  heart  is  not  right  in  the  sight  of  God. 
Repent,  therefore,  of  this  thy  wickedness,  and  pray 
God,  if  perhaps  the  thought  of  thine  heart  may  be 
forgiven  thee.''    The  question  at  issue,  is  assumed  in 
these  quotations.     No  man  can  repent  of  that  for 
which  he  is  not  responsible,  or  concerning  which,  his 
responsibihty  is  at  all  dubious.     But,  by  the  autho- 
rity of  the  Supreme  Judge,  man  is   called  upon 
everywhere  to  repent,  and  the  specimens  of  repent- 
ance, recorded  in  sacred  Scripture,  give  us  ample  evi- 
dence that  the  repentance  required,  is  a  sorrow  for 
wicked  thoughts,  and  a  determination  to  maintain 
against  them  a  constant  resistance.     It  is  therefore 
an  obvious  conclusion,  that  the  responsibility  of  man 
for,  his  thoughts,  is  an  admitted  fact  by  the  sacred 
writers.     The  prayer  of  the  genuine  penitent  recog- 
nizes this  truth,  when  he  prays,  "  Cleanse  thou  me 
from  secret  faults.''     His  strugglings  with  wicked 
thoughts  are  his  keenest  troubles,  and  his  severest 


It; :■■  t ;,., 


IN    RELATION    TO    HIS    THOUGHTS. 


43 


conflicts.     So  felt  the  pious  Herbert  in  reference  to 
the  workings  of  thoughts  within. 

"  We  are  the  earth;  and  they, 
Like  moles  within  us,  heave,  and  cast  about : 

And,  till  they  foot  and  clutch  their  prey, 

They  never  cool,  much  less  give  out. 
No  smith  can  make  such  locks;  but  they  have  keys; 
Closets  are  halls  to  them;  and  hearts,  highways.'* 


SECTION  XL 

Mani/  facts  recorded,  in  connexion  with  the  ad- 
ministration of  the  moral  government  of  God,  show 
that  God  holds  man  accountable  for  his  thoughts. 
The  inflictions  of  God's  displeasure,  can  never  exceed 
the  limits  of  human  responsibility.  Thoughts,  have 
been  marked  by  these  inflictions,  and  therefore  they 
are  within  the  precincts  of  human  reponsibility. 

During  the  sojourn  of  Christ  on  earth,  the  Jews 
gave  many  proofs  of  their  erroneous  views.  Nor 
did  they  entirely  vanish  at  the  Ught  of  his  instruc- 
tions. Paul,  who  had  previously  been  a  Pharisee, 
said  he  had  not  known  concupiscence,  or,  desires  to 
be  sinful,  unless  the  commandment  had  said  "  Thou 
shalt  not  covet."      Josephus,  who  was  of  the  same 


m 


'^UKmk 


ON   THE    RESPONSIBILITY   OP   MAN 


sect,  seemed  to  have  no  deep  sense  of  the  sinfulness 
of  thoughts   and   intentions,   when   he   reprehends 
Polybius,  the  historian,  for  ascribing  the  death  of 
Antiochus  Epiphanes  to  sacrilege,  because  he  had  a 
purpose  to  plunder  the  temple,  though  he  did  not 
actually  do  it.     Josephus  adds,  "  for  purposing  to  do 
this,  but  not  actually  doing  it,  he  was  not  deserving 
punishment/'  *     The  supreme  Governor  of  the  uni- 
verse, was  the  administrator  of  the  event  in  this  case. 
Antiochus  did  not  die  a  violent  death,  inflicted  by 
human  agency,  but  by  an  awfiil  distemper  inflicted 
by  the  hand  of  God.    And  with  his  dying  breath,  he 
confessed  that  this  calamity  was  sent  upon  him,  be- 
cause of  the  miseries  he  had  inflicted  on  the  Jews, 
and  their  God  he  had  contemned. 

"  Hezekiah  rendered  not  again  according  to  the 
benefit  done  unto  him ;  for  his  heart  was  lifted  up  : 
therefore  there  was  wrath  upon  him,  and  upon  Judah 
and  Jerusalem.  Notwithstanding,  Hezekiah  hum- 
bled himself  for  the  pride  of  his  heart.'' 

The  sin  of  Nebuchadnezzar,  was,  doubtless,  one  of 
haughty  thoughts  and  lofty  imaginings,  ofiensive  to 
that  Holy  Being,  before  whom,  the  most  seemly  object 

*  To  yap  firiKsri  woiijiTat  rb  Ipyov  fiovXevvafievoVy  6vk  r}v 
riftitipiac  d^iop.     Lib.  xii.  cap.  ix. 


IN    RELATION    TO    HIS    THOUGHTS. 


45 


is  the  humble  spirit,— the  penitent  heart.     And  the 
extent  of  the  sin,  must  be  measured  by  the  infliction 
of  displeasure  it  incurred.     It  was  a  sin  not  so  much 
of  words  as  of  thoughts,— a  soul  inflated  with  pride, 
presenting  its  bloated  form  to  the  glance  of  the  Eter- 
nal eye.     "  He  walked  in  the  palace  of  the  kingdom 
of  Babylon,  and  said.  Is  not  this  great  Babylon  that 
I  have  built  for  the  house  of  the  kingdom,  by  the 
might  of  my  power,  and  for  the  honour  of  my  ma- 
jesty ?     And  while  the  word  was  yet  in  the  king's 
mouth,  there  fell  a  voice  from  heaven,  saying  to  king 
Nebuchadnezzar,  to  thee  is  it  spoken ;  the  kingdom 
is  departed  from  thee.     And  they  shall  drive  thee 
from  men,  and  thy  dweUing  shaU  be  with  the  beasts 
of  the  field."    The  blow  was  inflicted  directly  on  the 
sinning  and  haughty  thoughts ;— into  their  region 

the  thunderbolt  of  the  divine  anger  rushes, the 

pride  of  intellect  is  laid  low,  and  reason  reehng  from 
her  seat,  leaves  the  man  a  fit  companion  for  the  brute 
creation.  Who  can  look  on  this  fact  without  feeling 
the  truth  of  that  axiom  of  the  moral  government  of 
God ?     "A  proud  heart  is  sin." 

Belshazzar's  sins  were  bold  and  daring  deeds; 
but  these  only  the  developments  of  thoughts,  in 
which,  he  had  revelled  and  delighted  long  before 


m 


ON   THE    RESPONSIBILITY    OP    MAN 


their  manifestations  were  embodied  to  the  view  of 
mortals.  His  punishment,  was  most  signally  directed 
to  the  thoughts  and  feelings  of  the  heart.  Con- 
science awoke  from  her  slumber,  and  smote,  and 
spared  not.  The  cheek  of  the  monarch,  all  crim- 
soned with  wine,  takes  the  paleness  of  death.  The 
knell  of  his  enjoyments  rung  in  the  ear  of  his 
conscience. 

"  The  monarch  saw  and  shook, 

And  bade  no  more  rejoice  ; 
All  bloodless  waxed  his  look, 

And  tremulous  his  voice. 
Let  the  men  of  lore  appear. 

The  wisest  of  the  earth, 
And  expound  the  words  of  fear, 

Which  mar  our  royal  mirth.*" 

Another  fact,  which  illustrates  Jehovah^s  visiting 
the  sins  of  thought,  and  the  sinful  emotions  of  the 
heart,  with  the  tokens  of  his  anger,  is  the  case  of 
Herod,  when,  in  all  the  gorgeousness  of  his  king- 
ship, he  becomes  a  mass  of  corruption,  when  the 
angel  of  the  Lord  was  commissioned  to  smite  him : 
"  And  upon  a  set  day  Herod,  arrayed  in  royal 
apparel,  sat  upon  his  throne,  and  made  an  oration 
unto  them.  And  the  people  gave  a  shout,  saying, 
It  is  the  voice  of  a  god,  and  not  of  a  man.     And 


IN    RELATION    TO    HIS   THOUGHTS.  47 

immediately  the  angel  of  the  Lord  smote  him, 
because  he  gave  not  God  the  glory :  and  he  was 
eaten  of  worms,  and  gave  up  the  ghost.''  Pride, 
haughtiness,  and  arrogancy,  are  sins,  whose  external 
manifestations,  generally  fall  short  of  the  realities. 
Their  offensiveness  to  society,  operates  as  a  curb,  and 
restrains  their  rampancy.  These  are  among  the 
sbs  on  which  God  has  denounced  and  executed  his 
severest  anathemas :  ''  I  will  punish  the  world  for 
their  evil,  and  the  wicked  for  their  iniquity;  and  I 
will  cause  the  arrogancy  of  the  proud  to  cease,  and 
will  lay  low  the  haughtiness  of  the  terrible.'' 

And,  in  addition  to  the  above  facts,  are  there  none 
of  those  inward  correctings  of  evil  thoughts,  which 
make  a  man  exclaim,  « A  wounded  spirit  who  can 
bear  ?"     Are  there  no  scorpion-whips,  put  into  the 
hand  of  conscience,  under  whose   stripes  the  soul 
winces  and  writhes  ?    Are  there  even  now,  no  gnaw- 
ings  of  the  worm,  that  enfeeble  the  nerves,  shrink 
the  muscles,  and  wan  the  bloom  of  the  cheek  ?     Are 
there  no  comings  back  of  thoughts,  once  loved  and 
cherished,  now  by  the  light  of  reflection,  all  ghastly, 
grim,  and  horrible,  and  from  which  flight  or  retreat 
is  sought  in  vain  ?    Do  not  these,  as  with  a  thousand 
tongues,   tell  that  there  is  a  tribunal,   at  which 


l( 


i 


♦ 

I 

T 
I 


4» 


ON    THE    RESPONSIBILITY    OF    MAN 


thoughts  are  arraigned,  judged,  and  sentenced? 
Do  not  these  warn  against  so  trifling  with  thoughts, 
as  to  incur  those  pangs  which  baflUe  all  language  to 
express  ?  A  spark  of  eternal  torment, — an  epitome 
of  hell  burning  up  the  spirit.  "  When  thou  with 
rebukes  dost  correct  man  for  iniquity,  thou  makest 
his  beauty  to  consume  away  like  a  moth."  After 
thoughts  have  been  called  into  being,  they,  like 
spectres,  haunt  the  very  mind  which  produced  them  ; 
and  that  mind  discovers  its  utter  impotency  to 
unmake  these  things  of  its  own  creation.  This  sen- 
timent is  often  felt  by  the  mind  while  reflecting  with 
penitence  on  its  inmost  workings,  and  it  is  expressed 
by  a  poet  of  the  seventeenth  century : 

"  One  while  I  think,  and  then  I  am  in  pain 
To  think  how  to  unthink  that  thought  again." 


SECTION  XII. 

It  is  not  easy  to  define  the  limits  of  this  respon- 
sibility. It  may,  however,  with  safety  be  stated, 
that  it  commences,  as  soon  as  an  individual  possesses 
a  consciousness  of  his  own  competence  to  fulfil  any 
engagement,  involving  the  principles  of  moral  obh- 
gation,   and,   that  it   continues,   so    long  as  that 


In  relation  to  his  thoughts. 


49 


consciousness  exists.  It  has  a  bearing  on  all  those 
companions,  books,  associations,  habits,  and  other 
causes,  which,  separately  or  combinedly,  are  known 
to  produce  pure  and  dignified  thoughts,  or  sinful  and 
debasing  thoughts,  and  to  expel  others  of  a  different 
character. 

It  extends  to  the  exercise  of  the  will,  in  all  its 
power  over  the  machinery  of  thought.     There  are 
subjects  on  which  some  will  think,  despite  the  wrong- 
ness  and  the  wretchedness  of  such  thinking ;  there 
are   others  on   which  they  will  not  think,  though 
great  facilities  and  powerful  inducements  are  pre- 
sented.    This  is  no  new  thing.     Moses  witnessed  it 
and  lamented,    saying,  "  Oh  that  they  were  wise, 
that  they  imderstood  this,  that  they  would  consider 
their  latter  end.''     And  a  greater  than  Moses  wept 
over  the  inhabitants  of  Jerusalem,  and  their  chosen 
misery, — chosen,  because  ''  they  would  not  consider 
the  things  which  belonged  to  their  peace.''     God, 
from  his  throne  in  heaven,  observes  and  records  this 
unwillingness  to  think  appropriately  and  beneficially  : 
"  The  ox  knoweth  his  owner,  and  the  ass  his  master's 
crib :  but  Israel  doth  not  know,  my  people  doth  not 
consider.'' 

Mind,  is  the  one  talent,  which  every  sane  man 

E 


\\ 


50 


ON    THE    RESPONSIBILITY    OF    MAN 


possesses ;  and  he  that  will  not  regulate  and  employ 
it  to  the  best  advantage,  acquires  the  character  and 
receives  the  condemnation  of  "  the  slothful  servant." 
The  responsibility  of  man  for  his  thoughts  tells,  on 
the  immortality  of  his  being.  There  may  be  other,  and 
more  imposing  descriptions  of  Hell  and  of  Heaven; 
but  none,  more  comprehensive  and  true  than  this, 
"  He  that  is  filthy,  remains  filthy  still;"  no  worse  Hell 
can  be  dreaded;  '^and  he  that  is  holy,  remains  holy 
still;"  no  brighter  Heaven  can  be  desired. 

The  relative  extent  of  this  responsibility,  is  beyond 
all  measure.  It  increases  with  the  mdening  sphere 
of  influence,  and  augments  with  the  lapse  of  time. 
Sound,  reverberates  through  immensity.  Thought, 
acts  and  reacts  through  eternity.  Thoughts,  uttered 
centuries  past,  are  still  telhng  on  the  minds  of  men 
in  the  present  day.  Thoughts,  the  offspring  of  the 
undying  mind,  inherit  an  endless  duration  as  their 
rightful  patrimony.  And  long,— long  after,  the  worm 
has  feasted  on  the  tongue  that  uttered,  or  on  the 
hand  that  recorded  the  thoughts,— shall  the  thoughts 
possess  an  immortality,  in  the  exercise  of  which,  shall 
they  re-unite  with  their  parent  mind  in  the  enjoy- 
ment of  bliss,  or  in  the  endurance  of  woe  without  end. 


IN  RELATION  TO  HIS  THOUGHTS. 


51 


Young  men,  permit  one,  who  knows  your  tempta- 
tions, snares,  and  dangers, — one  who  longs  for  your 
present  and  eternal  happiness, — one  who  would  not 
deprive  you  of  any  real  pleasure,  or  increase  any  of 
your  imaginary  or  real  sorrows, — one,  who  has  la- 
boured, and  will  continue  to  labour,  for  your  eternal 
salvation, — permit  such  a  one  to  implore  you, — to 
urge  you,  to  ponder  this  momentous  subject.  Think, 
that  your  eternal  destinies  are,  in  a  measure,  bound 
up  with  attention  to  it  now,  and  the  destinies  of  those 
who  are,  or  who  may  come,  within  the  sphere  of  your 
influence,  are  equally  involved.     Begin  now,  to  take 
heed  to  your  thoughts,— accustom  yourself  to  look 
at  them  in  the  light  of  God's  holy  word, — pray  that 
God  the  Spirit,  according  to  the  form  so  often  used, 
"  would  cleanse  the  thoughts  of  your  heart  by  his  own 
inspiration," — and  strive  to  acquire  the  habit  of  exa- 
mining and  watching  your  thoughts,  that  you  may 
obtain  a  correct  and  impartial  knowledge  of  your 
own  mental   territory^  and  its  varied  inhabitants. 
You  may  meet  with  difficulties  in  the  attempt;  but 
be  assured  that  these  will  diminish,  if  not  entirely 
dissolve,  under  the  influence  of  a  well-regulated  per- 
severance.   In  the  exercise  of  this  vigilance,  you  will 
obtain  a  glorious  mastery  over  your  thoughts.     You 


r 


52 


ON    THE    RESPONSIBILITY    OP    MAN. 


win  tame  these  wild  creatures  of  the  mind.     You 
will  use  the  rein  and  the  curb,  not  to  diminish  their 
strength  and  vigour,  but  to  guide  and  control.     You 
will  rule  your  own  spirit,  and  wear  a  brighter  honour 
"  than  he  that  taketh  a  city.^'     You  will  possess  an 
undecaying  nobleness  of  character, — a  stability  of 
principle, — and  a  prowess  to  resist  and  vanquish  your 
bitterest  foes.     Carry  your  thoughts  to  the  cross  of 
Christ,  to  be  washed  in  his  blood, — to  be  embued 
with  his  spirit, — to  be  invested  with  his  righteous- 
ness, and  to  be  trained  for  his  service,  in  a  better 
world.     "  Think,  therefore,  and  you  shall  be  saved. 
But  think  with  all  the  strength  of  your  understand- 
ing, and  all  the  ardour  of  your  heart.     Think,  with 
that  strength  of  understanding  you  exerted,  when 
you  schemed  for  the  profits,  pleasures,  or  honours  of 
this  despicable  world.     Think,  with  that  ardour  of 
heart,  which  animated  your  pursuit  of  vanity  and 
vexation ;  and  God,  while  you  are  now  thinking  for 
him  and  heaven,  will  ask  no  more.^^ 


53 


PART  II. 

ON  THE  GOVERNMENT  OF  THE  THOUGHTS. 

GENERAL  REMARKS. —  GOVERNMENT  OF  THE  THOUGHTS  DEFINED — 
REASONS  FOR  THE  ADOPTION  AND  PRACTICE  OF  THIS  GOVERN- 
MENT  THE  MEANS  TO  SECURE  THIS  GOVERNMENT  ;  SELF-EXAMI- 
NATION— PRB-OCCUPATION  OF  THE  TPDUGHTS — REGARD  TO  THE 
PASSIONS — DECISIVE  PERSEVERANCE — CONSTANT  RECOGNITION  OF 
OMNISCIENCE — FERVENT  PRAYER  FOR  THE  AID  OF  THE  HOLY 
SPIRIT. 

SECTION  I. 

"  The  government  of  the  thoughts  ! "  the  reader 
may  exclaim, — "  surely  the  government  of  the  winds, 
— ^the  control  of  the  ocean, — ^the  arrest  of  the  sun- 
beams, are  as  rational  subjects  for  consideration,  as 
the  government  of  the  thoughts,  and  all  alike,  mere 
objects  of  imagination,  never  to  be  accomplished. 
Thought  is  as  free  as  air,  and  as  unchained  as  ocean's 
wave.  Restraint  is  impracticable.  As  soon  attempt 
to  build  a  city  on  the  bosom  of  the  deep,  as  establish 
a  government  over  the  thoughts.  The  empire  of 
thought  is  unique  in  its  kind,  and  suffers  no  created 


54   ON  THE  GOVERNMENT  OP  THE  THOUGHTS. 

potentate  to  enter/'     It  is  not  to  be  wondered,  that 
any  person,  who  has  not  given  previous  and  close 
attention  to  the  subject,  should  give  utterance  to 
sentiments  like  those  he  is  imagined  to  have  ex- 
pressed.   It  may  be,  that  the  subject  comes  before 
him  entirely  new ;— he  has  been  thinking,  it  may  be 
for  many  years,  and  delighted  and  benefited  some, 
and  injured  others,  honoured  or  dishonoured  God 
by  his  thinkings,  and  yet  the  thought  never  occurred 
to  him,  that  there  was  a  government  in  his  thoughts, 
whose  rule  he  acknowledged,  and  whose  authority  he 
obeyed.     Thoughts  are  ruled  by  the  character  of  the 
mind.     Mind  is  an  autocrat.    Yet,  there  is  One,  who 
says,  "  by  me  kings  reign,  and  princes  decree  justice.'^ 
And  there  are,  those  who  are  rebellious  and  disobe- 
dient to  the  authority  of  the  Great  One,  and  in  them 
the  Prince  of  this  world  rules.     The  one  is  a  rule  of 
equity  and  happiness, — ^the  other  a  rule  of  tyranny 
and  woe.     It  is  not  surprising,  that  the  rule  of  ty- 
ranny should  be  so  extensive  in  its  sway, — so  nume- 
rous in  its  subjects,  and  so  fascinating  in  its  pageants ; 
—two  reasons  may  account  for  this  state  of  affairs, 
— one  is,  that  the  principle  of  this  government,  is  in 
perfect  harmony  with  the  depraved  passions,  and 
tastes  of  human  nature,— and  the  second  is,  that  it  is 


ON  THE  GOVERNMENT  OF  THE  THOUGHTS.   55 

the  peculiarity  of  this  government  to  blind  the  eyes 
of  the  understanding,  *  to  paralize  the  conscience, 
and  to  harden  the  heart.  This  government  is  a  usur- 
pation, and  the  subjects  are  at  enmity  with  the  right- 
ful Lord.  The  usurper  will  employ  all  the  resources 
he  has  at  command,  to  preserve  his  power  undimi- 
nished, to  keep  his  phalanx  imbroken.  The  enlight- 
enment of  the  understanding,  of  any  of  his  subjects, 
is  dreaded  by  the  usurper  as  the  sure  omen  of  revolt. 
Each  subject  is  a  distinct  kingdom  in  this  vast  empire. 
All  consolidated  in  one.  From  its  own  nature, — ^the 
mode  of  its  exertion, — the  consequences  of  its  sway, 
and  the  final  boon  it  confers,  this  rule  of  tyranny,  is 
appropriately  called  "  the  kingdom  of  darkness," — 
all  darkness,  and  no  light  about  it,  except  it  be  the 
light  of  eternal  burnings. 

The  rule  of  equity,  must  necessarily  be  antagonist 
to  that  of  tyranny,  since  its  very  nature,  the  charac- 
ter of  its  administration, — the  agency  it  employs, — 
the  effects  of  its  reign  in  time,  and  its  ultimate  deve- 
lopment in  eternity,  unite  to  proclaim  it "  the  kingdom 
of  light."    It  is  like  its  monarch,  who  is  all  light,  and 

*  "  My  Lord  Understanding's  house,"  says  John  Bunyan,  "  was 
too  light  for  the  Prince  of  Darkness,  and  he  therefore  built  a  high  wall 
to  darken  all  the  windows." 


I 


•I 


56   ON  THE  GOVERNMENT  OF  THE  THOUGHTS. 

"  in  him  there  is  no  darkness  at  all/'— the  light  of 
inteUigence,  the  light  of  purity,  and  the  light  of  joy. 
To  enlighten  the  understanding, — ^to  restore  the  sen- 
sitiveness of  the  heart  and  conscience, — to  impart 
pure  and  holy  principles,~and  throw  around  the 
spirit  of  man  a  bright  halo  of  enduring  gladness, 
are  the  objects,  which    only  this  government  can 
effect.     Beyond  the  limits  of  its  sway  these  benefits 
are  unknown.     But  wherever  these  are,  the  mind 
confesses  and  deplores  its  former  infatuation,  revolt, 
and  enthrahnent, — acknowledges  the  high  and  holy 
influence  to  which  it  is  subjected,  and  cheerftilly 
avows  its  fealty  and  allegiance  to  him,  whose  prero- 
gative  alone,  it  is,  to  rule  and  govern  the  immortal 
soul.     Such  a  change  effected  in  the  mind,  all  the 
affections  and  thoughts  are  necessarily  brought  into 
subjection  to  the  ruling  and  ascendant  authority. 

To  induce  examination,  —  reflection,  —  fervent 
prayer,  and  decisive  resolution,  which,  under  the 
blessing  of  the  Holy  Spirit,  may  terminate  in  the 
submission  of  the  mind  to  the  will  of  God,  is  the  chief 
object  proposed,  and  constitutes  the  most  effective 
means  and  legitimate  pledge  for  the  right  and  happy 
government  of  the  thoughts.  If  the  chief  governor 
of  a  province  possess  skill  and  fidehty,— promptness 


ON  THE  GOVERNMENT  OF  THE  THOUGHTS.   57 

and  decision,  in  attention  to  his  instructions, — the 
whole  community  will  be  well  governed,  and  every 
appearance  of  rebellion  and  revolt  will  be  banished. 
And  the  Mind,  being  brought  under  the  control  of 
the  Spirit  of  God,  becomes  the  skilful  and  faithful 
executive  of  the  divine  government  in  the  soul. 

This  subject  may  be  viewed  in  another  and  some- 
what different  aspect.  One  presented  by  the  resem- 
blance, which  mind  and  thought  bear  to  the  material 
world.  Thought  is  a  creation :  and  so  was  chaos. 
But  there  was  a  vast  difference  between  the  chaotic 
mass,  and  the  formation  of  that  mass  into  order  and 
beauty.  Chaos  was  rude  material.  The  all-ruling 
Spirit,  separated,  modelled  and  fashioned  that  ma- 
terial into  those  forms  of  loveliness,  which  God  ap- 
proved and  angels  admired.  And  every  part  of  the 
finished  and  perfected  creation,  had  laws  appointed 
to  it,  which  laws  continue  and  maintain  the  order 
and  harmony  of  the  whole  inanimate  world.  And 
these  parts,  may  be  again  subdivided  into  others, 
furnishing  evidences  of  the  material  creation,  yielding 
to  the  skill  and  control  of  man,  for  his  service  and 
enjoyment.  The  sterile,  or  weedy  soil,  has  been 
made  to  bring  forth  abundant  supplies  of  useful 
produce,  —  the  wilderness  has  been  turned  to   a 


58   ON  THE  GOVERNMENT  OP  THE  THOUGHTS. 

garden ;— the  winds  and  waves  have  been  made  sub- 
servient to  the  intercourse  and  commerce  of  nations, 
—and  the  beasts  of  the  field  have  been  trained  for 
the  service  of  man,  and  to  be  obedient  to  his  will. 
Reasons,  which  resolve  themselves  in  utility  and 
expedience,  have  induced  the  trial,  and  constant 
estabhshment  of  this  government  over  the  unintel- 
ligent and  irresponsible  parts  of  creation ;  but  rea- 
sons more  powerful,  may  be  adduced  for  the  trial  and 
confirmation  of  the  government  of  the  thoughts. 
But  these  reasons  will  be  noticed. 


SECTION  II. 

By  the  government  of  the  thoughts,  is  meant,  not 
that  tyranny,  which  precludes  the  indulgence  and 
expression  of  thoughts,  whenever  opposed  to  pre- 
scribed forms  and  dogmas,  which  have  been  esteemed 
venerable  for  their  antiquity;  but  have  no  higher 
authority  than  that  of  poor  erring  man;  nor  does 
this  government  consist  in  the  restraint,  which 
forbids  the  mind  to  have  access  to  those  sources  of 
literary  amusement  and  instruction,  which  may 
happen  to  be  under  the  prohibition  of  a  sectarian 
decree,  or  a  superstitious  edict.     Nor  is  it  to  check 


ON  THE  GOVERNMENT  OF  THE  THOUGHTS.   59 

the  luxuriance  of  the  mental  soil,  nor  to  diminish  its 
productive  power, — not  to  bring  over  it  the  aridness 
of  the  desert,  or  the  sameness  of  the  sandy  plain, — 
but  to  cultivate  its  richness  and  restrict  the  variety 
of  its  produce  to  the  beauteous,  the  good,  and  the 
useful.  It  is  to  bring  the  mind  to  have  in  itself,  an 
epitome  of  the  prophetic  scene,  when  the  fir-tree  and 
the  box,  the  pine  and  the  myrtle,  shall  flourish, 
instead  of  the  thorn  and  the  briar.  The  government 
contemplated  and  proposed,  is  that  economy,  which 
maintains  mental  vigour  and  originality,  and  pre- 
vents the  expenditure  of  strength  on  wicked  or  vain 
musings. 

It  is  the  power,  the  mind  exerts,  in  directing  and 
keeping  the  thoughts  to  any  given  subject,  and  in 
excluding  others,  of  an  irrelevant  and  distracting 
tendency. 

It  is  the  habit  of  testing  the  moral  character  of 
the  thoughts,  by  the  unerring  standard  of  truth,  for 
the  direct  purpose  of  expelling  wicked  thoughts  and 
encouraging  good  ones. 

It  is  the  sleepless  vigilance,  that  maintains  order 
and  regularity  among  the  thoughts,  and  holds  them 
in  readiness  for  any  occasion,  when  their  marshalled 
and  imited  strength  may  be  required. 


I 


60 


ON  THE  GOVERNMENT  OP  THE  THOUGHTS. 


It  is  an  alliance  formed  with  the  Spirit  of  God, 
to  rule,  guide,  cleanse,  and  influence  the  heart. 

This  is  the  government  proposed.     And  it  is  pre- 
sumed, that  ample  and  available  provisions  are  made 
for  its  exercise,  and  that  it  must  commend  itself  to 
the  judgment  and  conscience  of  every  thinking  crea- 
ture, as  being  in  perfect  consonance  with  individual 
liberty, — with  the    responsibility  of  every  man  in 
the  sight  of  God,  and  conducive  to  the  happiness  of 
the  immortal  mind.     And,  if  this  government  be  at- 
tained and  practised  by  any  persons  in  early  life,  it 
is  not  difficult  to  see  that  it  wiU  be  the  means  of 
securing  the  most  elevated  enjoyment,— at  least,  a 
happy  tranquilhty  and  freedom  from  those  distress- 
ingly corroding  thoughts,  to  which  the  poet  refers, 
when  he  says, 

"  Lie  still,  lie  still,  ye  busy  thoughts, 
That  wring  with  grief  my  aching  heart." 


SECTION  III. 

The  reasom,  which  urge  to  the  practice  of  this 
government,  may  be  now  more  particularly  con- 
sidered. 

Among  these  may  be  noticed,  the  moral  aspect  of 


ON  THE  GOVERNMENT  OF  THE  THOUGHTS.   61 

the  thoughts  hy  nature, — ^their  rebellious  and  evil 
tendency.  Every  description  of  the  human  thoughts, 
in  the  divine  word,  is  sustained  and  confirmed,  by 
individual  experience  and  observation.  Here  each 
man's  image  is  drawn, — ^his  inner  man  portrayed. 
''  The  thoughts  of  his  heart"  (the  indigenous  pro- 
ductions of  the  unrenewed  mind)  "are  only  evil 
continually."  They  are  the  active  correspondents, 
and  too  often  the  vigorous  allies  of  foes  without. 
Enemies  within  the  fortress,  are  more  subtle  and 
dangerous  than  those  without,  because  among  other 
reasons  they  are  least  suspected, — ^like  the  Trojans, 
who  put  on  the  Grecian  accoutrements  and  uniform, 
it  is  no  easy  task  to  determine  how  to  treat  them, — 
they  have  Grecian  appearance,  but  Trojan  voice. 
There  is,  indeed,  no  tempter  so  wicked  and  debased, 
but  he  may  calculate  with  certainty  on  finding  some 
of  the  thoughts  to  favour  his  evil  purposes,  and  to 
acquiesce  in  his  proposals.  As  no  man  becomes 
very  wicked  all  at  once,  so  temptation  may  not  gain 
at  all  times  a  unanimous  concurrence  of  the  thoughts ; 
but  the  very  parley  that  ensues  on  the  temptation 
being  presented,  is  an  evidence,  that  there  are  some, 
perhaps  many,  favourable  to  its  completion ;  and  the 
temporary  delay  is  often  occasioned  by  attempts  to 


62       ON  THE,GOVEENMENT  OF  THE  THOUGHTS. 

bring  over  the  more  excellent  dissentients,  or  to  carry 
the  tempter's  purpose  in  spite  of  every  opposition. 
This  being  the  character  of  the  thoughts  of  the  de- 
praved heart,  it  furnishes  a  powerful  reason  why  they 
should  be  brought  under  an  enlightened  and  whole- 
some government,  that  their  roamings,  their  plottings, 
and  their  rebellions  may  be  prevented. 

Another,  and  apparently  opposite  reason  for  the 
government  of  the  thoughts,  may  be  derived  from 
their  original  dignity.  In  Eden's  purity  and  bliss, 
man's  enjoyment  arose  not  so  much  from  the  beauty 
that  met  his  eye,  or  from  the  melody  that  fell  on  his 
ear,  as  from  the  inward  communings  of  his  mind 
with  nature  and  with  God.  His  power  to  think, 
gave  him  his  high  pre-eminence  over  all  animal 
creation,  and  constituted  him  the  appropriate  shrine 
and  subject  of  the  divine  law.  His  power  to  think, 
showed  him  to  be  a  being  "  but  a  little  lower  than  the 
angels,"  and  the  creature,  with  whom  God  condescends 
to  commune.  Had  some  of  the  thoughts  of  man, 
in  the  days  of  his  pristine  glory, — previous  to  the 
fall, — been  handed  down  to  the  present  time,  they 
would  furnish  some  specimens  of  the  moral  and 
intellectual  man,  as  he  came  from  his  Creator's 
hands,  or   as  he   conversed  with  his   God.     Such 


ON  THE  GOVERNMENT  OF  THE  THOUGHTS.   63 

thoughts  would  present  a  most  fearful  contrast  to 
the  ordinary  thoughts  of  the  most  enlightened  and 
sanctified  mind,  and  furnish  us  with  the  pattern, 
according  to  which  the  Spirit  of  God  designs  to 
restore  the  divine  image  on  the  heart  of  the  sanc- 
tified. Every  consideration  arising  from  the  immor- 
tality and  the  capacities  of  the  soul,  should  urge  to 
the  exercise  of  a  most  vigorous  government  of  the 
thoughts,  since  the  thoughts  are  powerful  in  their 
influence  on  present  character,  and  the  eternal  destiny 
of  the  soul. 

On  this  subject  an  old  writer  says,  '^  Let  the  con- 
sideration of  the  noble  and  dignified  nature  of  our 
Thoughts,  induce  us  to  an  orderly  management  of 
them  :  for  they  are  beams  of  that  Light  which  is 
inaccessible,  the  immediate  fruits  and  eldest  Sons 
of  that  immortal  Parent  in  us,  which  is  nearly  allied 
to  the  Divinity  itself,  and  how  then  can  we  possibly 
be  so  insensible  of  our  own  high  character,  who 
were  framed  after  the  Image  of  the  Immortal  God, 
and  are  designed  to  be  made  more  ample  partakers 
of  his  Nature,  as  to  lay  out  our  time  and  our  pains 
so  busily  as  we  do,  in  the  management  of  a  Family, 
acquiring  an  estate,  and  supporting  and  adorning  a 
mouldering  Carcase,  and  yet  totally  disregard  the 


64   ON  THE  GOVERNMENT  OF  THE  THOUGHTS. 

menage  of  our  thoughts,  which  are  the  pride  and 
glory  of  our  Nature.  For  wherein  else,  but  in  this 
thinking,  reasoning  Power,  do  we  differ  from  the 
inhabitants  of  our  stable  or  our  kennel  ?  And  as 
this  in  general  discriminates  our  Nature  from  theirs, 
so  I  had  almost  said,  does  one  Man  as  much  differ 
fit)m,  and  excel  another,  by  how  much  he  is  the 
better  Master  of  his  thoughts,  and  can  lay  them  out 
to  more  generous  purposes ;  if,  therefore,  we  have 
any  just  sense  of  the  dignity  of  humane  Nature, 
and  would  advance  and  improve  that  part  of  us, 
which  is  properly  the  Man,  we  must  manage  those 
thoughts  by  which  we  manage  all  things  else."  It 
is  unbecoming  the  dignity  of  man,  to  be  "  crowned 
with  glory  and  honour, — to  have  dominion  over  all 
things,"  and  not  to  he  able  to  rule  himself. 

The  facihties  afforded  make  this  government  at- 
tainable :  "  Wherewithal  shall  a  young  man  cleanse 
his  way  ?  By  taking  heed  thereto  according  to  thy 
word."  The  mirror  of  sacred  truth  shows  each  man 
the  character  and  complexion  of  his  thoughts, — 
teaches  him  the  necessity  of  having  the  heart  re- 
newed, that  the  fountain  being  purified,  the  streams 
may  be  clear, — furnishes  him  with  valuable  maxims 
for  the  regulation  of  his  thoughts, — gives  valuable 


ON  THE  GOVERNMENT  OF  THE  THOUGHTS.   65 

promises  of  heavenly  aid, — directs  to  the  throne  of 
grace,  and  encourages  him  in  the  expectation  of  the 
constant  influence  of  the  Holy  Spirit.  Next  to  the 
sacred  volume  and  its  rich  provisions,  are  those  in- 
valuable memoirs  which  show  the  workings  of  the 
human  heart,  and  record  the  triumphs  of  those  who, 
amidst  great  difficulties,  have  subdued  the  volatility 
and  perverseness  of  their  thoughts,  and  have  for  years 
exercised  a  complete  government  of  their  minds. 
This  last  means,  may  teach  the  young  recruit  how  the 
foe  has  been  foiled  and  defeated,  give  some  hints  as 
to  the  best  manner  of  using  the  sword  of  the  Spirit, 
and  oither  parts  of  the  Christian  armour. 

The  last  reason  for  urging  to  the  practice  of  the 
government  of  the  thoughts,  is,  God  has  enjoined  it, 
"  Keep  thy  heart  with  all  diligence,  for  out  of  it  are 
the  issues  of  life."  The  way  in  which  this,  and 
similar  injunctions  were  understood  by  holy  and 
inspired  men,  may  be  gathered  from  their  writings. 
David  had  such  pungent  sorrow  from  the  seductive 
influence  of  his  thoughts,  that  he  earnestly  prayed, 
"  Create  in  me  a  clean  heart,  0  God ;  and  renew  a 
right  spirit  within  me."  Humble  were  his  confessions, 
and  fervent  were  his  prayers  in  reference  to  his 
thoughts ;  thus  showing  that  he  watched  and  guarded 


66   ON  THE  GOVERNMENT  OF  THE  THOUGHTS. 

them  with  untiring  vigilance.  Isaiah  so  frequently 
speaks  to  Israel  of  the  thoughts  in  their  devotion  to 
(rod,  or  in  their  wanderings  from  him,  that  it  is  evi- 
dent, that  he  regarded  the  government  of  the  thoughts 
as  that  which  God  had  required.  Paul,  the  apostle, 
has  left  on  record  so  much  of  his  own  personal  expe- 
rience, as  shows,  that  he  Uved  in  the  daily  exercise  of 
this  control  over  the  thoughts.  The  greater  part  of 
the  seventh  chapter  of  the  Epistle  to  the  Romans,  is  a 
description  of  the  conflict  carried  on  by  the  apostle  on 
the  arena  of  mind  with  the  thoughts  of  his  own  heart. 
If  mind  be  a  talent,  its  improvement  is  beyond  all  cal- 
culation important, — and  its  improvement  is  best 
secured  by  a  healthful  and  vigorous  discipHne  being 
adopted  in  early  life.  Such  discipline  is  the  fulfil- 
ment of  the  command,  in  its  application  to  the 
talent  of  mind,  "  Occupy  till  I  come,"  and  is  the  very 
government  of  the  thoughts  proposed.  Irrespective 
of  any  present  and  apparent  benefits,  derivable  from 
the  exercise,  the  authority  of  the  divine  injunction, 
should  be  of  sufficient  weight,  to  influence  and 
decide  any  intelligent  being  in  the  course  he  should 
pursue.  Although  in  reference  to  the  question 
under  consideration,  the  benefits  of  governing  the 
thoughts,  are  obviously  incalculable  to  the  individual 


ON  THE  GOVERNMENT  OF  THE  THOUGHTS.   67 

who  practises  it,  and  to  all  who  come  within  the 
sphere  of  'his  influence,  yet  the  divine  requirement 
will  be  supremely  influential  in  deciding  the  sincere 
and  enlightened  enquirer  after  truth.  The  means 
by  which  this  government  of  the  thoughts  may  be 
exercised,  will  be  considered  in  the  following  section. 


SECTION  IV. 

The  first  means,  to  secure  the  government  of  the 
thoughts,  is,  the  regular  practice  of  self-examination. 
Self-acquaintance  must  precede  self-government, — 
and  self-acquaintance  can  be  obtained,  only  by  a  close 
and  frequent  examination  of  the  inner  man, — ^the 
thoughts,  the  affections,  and  the  prevailing  bias  of 
the  mind.  To  this  exercise,  there  is  too  often  a 
culpable  indifference,  if  not  a  sinful  opposition,  dis- 
played. "We  strive  as  hard  to  hide  our  hearts 
from  ourselves  as  from  others,  and  always  with  more 
success."  The  mind  that  can  look  into  the  intricacies 
of  philosophy, — the  depths  of  science, — ^the  cha- 
racters of  men, — and  the  intrigues  of  statesmen, 
can  also  be  contented  to  remain  ignorant  of  its  own 
narrow  territory.  This  examination  is  enforced  by 
divine   authority :    "  Examine    yourselves"   is    not 


''I 


II 


V 

r  « 


68       ON  THE  GOVEENMJJNT  OF  THE  THOUGHTS. 

merely  a  special  duty  to  be  performed  on  special  occa- 
sions, but  one  that  should  receive  attention,  at  least, 
daily.  "  Know  thyself,'^  the  ancients  said,  was  an 
oracle  from  heaven ;  and  it  is  not  improbable,  that 
it  was  indirectly  derived  from  the  records  of  inspired 
truth.  Pythagoras  taught  his  disciples  to  attend  to 
this  exercise  every  night  before  they  retired  to  rest, 
and  most  strenuously  urged  them,  thrice  to  examine 
all  the  transactions  and  all  the  omissions  of  the  past 
day.*  This  practice,  adopted  with  an  honest  and 
persevering  fidelity,  will  soon  become  an  estabhshed 
habit.     And  nothing   so  calculated  to  bring  the 

*  "  Nor  let  soft  slumber  close  your  eyes 
Before  you  Ve  recollected  thrice 
The  train  of  actions  through  the  day : 
Where  have  my  feet  chose  out  the  way? 
What  have  I  leam'd,  where'er  I  Ve  been, 
From  all  I  've  heard,  firom  all  I  Ve  seen  ? 
What  know  I  more,  that 's  worth  the  knowing  ? 
What  have  I  done,  that 's  worth  the  doing  ? 
What  have  I  sought,  that  I  should  shun  ? 
What  duty  have  I  left  undone, 
Or  into  what  new  follies  run  ? 
These  self-enquiries  are  the  road 
That  leads  to  virtue  and  to  God." 

**  I  should  be  glad,  among  a  nation  of  Christians,  to  find  young  men 
heartily  engaged  in  the  practice  of  what  this  heathen  writer  teaches."" 
— Dr.  Isaac  Watts. 


ON  THE  GOVERNMENT  OF  THE  THOUGHTS.   69 

thoughts  under  a  happy  control,  as  to  have  them 
scrutinized  by  the  light  of  revealed  truth. 

On  this  subject,  an  old  writer,  with  his  usual 
quaintness  and  force,  says,  '^  It  wiQ  be  our  wisdom, 
for  the  better  management  of  our  Thoughts,  now  and 
then  to  review  them,  to  call  them  together  to  the 
Muster,  and  examine  the  state  and  plight  of  our 
Minds,  to  encourage  good  Motions  and  discounte- 
nance Bad,  and  to  let  them  know  we  have  set  a  spie 
upon  them,  and  that  they  come  not  there  without 
our  Observation.     And  because,  every  Man  has  his 
blind  Side,  and  the  Sin  of  his  Bosom,  and  conse- 
quently our  Thoughts  run  further  into  some  sort  of 
Objects  than  others,  we  must  take  particular  care, 
and,  after  such  review,  shall  be  better  enabled  to 
guard  there  most,  where  our  Thoughts  ply  the  mo^, 
where  these  haunts  are,  and  the  company  they  most 
delight  in,  as  he  who  commands  in  chief,  in  a  Siege, 
will  place  the  strongest  guard  there,  where  the  Walls, 
or  other  Fortifications  of  the  Town,  are  the  weakest. 
So  that,  if  you  find  that  lust,  for  instance,  has  stolen 
in  at  the  Windows  of  your  eyes,  and  got  the  greatest 
ascendant  over  you,  watch  your  Thoughts,  on  that 
Side,  for  there  they  '1  be  sure  to  hanker :  So  again, 
if  you  observe  yourself  the  weakest  on  the  side  of 


70   ON  THE  GOVERNMENT  OF  THE  THOUGHTS. 

provocations,  and  Anger  be  your  infirmity,  take  care 
to  have  your  Reason  within  call,  and  take  off  your 
Thoughts  betimes  from  resentments,  and  meditating 
revenge,  for  that 's  the  subject  they  '1  be  sure  most  of 
all  to  dweU  on.  And  thus,  by  reviewing  ourThoughts, 
we  shall  both  acquire  power,  and  learn  how  to  ma- 
nage them,  and  be  able  to  countermine  the  Devil, 
who,  knowing  our  strong,  and  feeble  part,  better 
many  times  than  we  do  ourselves,  always  lays  his 
train  there  where  ^tis  most  likely  to  take  fire  and  to 
blow  up  our  hearts,  the  strong  fort  of  our  innocence.^' 
But  it  is  of  the  utmost  importance,  that  some  time 
should  be  fixed  and  set  apart  for  this  examination  of 
the  thoughts,  and  then,  most  punctually  observed. 
Let  that  time  be  so  sacred,  that  it  shall  be  felt  by 
conscience,  to  be  a  sin  worse  than  sacrilege,  to  have 
it  employed  for  any  other  purpose.  Each  person 
must  determine  whether  he  can  devote  one  hour  in 
every  day  to  this  exercise.  A  heathen  did  it,  a  man 
in  a  Christian  country,  ought  to  do  more  than  a  hea- 
then. One  day  in  seven,  should  be  hallowed  by  a 
special  application  of  some  of  its  time  to  com- 
muning with  the  heart.  Guard  against  concealment 
and  deception,  look  closely  and  judge  impartially. 
Rely  not  on  your  own  sagacity,  but  pray,  as  the 


ON  THE  GOVERNMENT  OF  THE  THOUGHTS.   71 

Psalmist  did,  "  Search  me,  0  God,  and  know  my 
heart ;  try  me,  and  know  my  thoughts ;  and  see  if 
there  be  any  wicked  way  in  me,  and  lead  me  in  the 
way  everlasting." 

Another  means,  which  may  be  suggested  as  con- 
ducive to  the  end  desired,   is.   That   the   thoughts 
should  be  pre-occupied  with  those  subjects  most  calcu- 
lated to  improve  the  intellect  and  benefit  the  heart.  To 
explain,  or  rather  to  account  for  many  of  the  pheno- 
mena in  natural  philosophy,  it  was,  at  one  time, 
deemed  quite  sufficient  to  say,  "  Nature  abhors  a 
vacuum.''     This  nostrum  of  the  Schools  was  as  un- 
sound in  its  philosophy,  as  it  was  untrue  in  its  appli- 
cation to  the  difficulties,  which  it  was  supposed  to 
solve.     But  however  inapplicable  it  was  to  matter, 
and  however  untrue  as  a  solution  of  apparent  myste- 
ries, it  is  true,— it  is  applicable  as  exhibiting  a  prin- 
ciple common  to  the  human  mind.     An  indolent 
mind,  is  Satan's  plaything,— to  fill  it  with  the  most 
sinful  and  debasing  suggestions,  and  then  mock  at 
the  misery  produced.    A  mind  unoccupied,  is  an  im- 
personation of  wretchedness.     The  miseries  of  ennui 
are  usually  found  to  be  insupportable.     Some  object, 
or  objects  of  contemplation,  attention,  or  affection 
will  be  found  almost  essential  to  the  preservation  of 


! 


72   ON  THE  GOVERNMENT  OF  THE  THOUGHTS. 

sanity.     Many  minds  waste  much  precious  time  and 
strength,  in  trying  to  think  what  they  shall  think 
about,  and  how  employ  their  thoughts.     The  neces- 
sity for  some  object  to  engage  the  attention  of  the 
heart  and  mind,  is  beautifully  and  forcibly  expressed 
by  one  of  the  most  eloquent  preachers  of  the  day. 
He  says,  "  The  heart  will  not  consent  to  be  desolated. 
Though  the  room  which  is  in  it  may  change  one  in- 
mate for  another,  it  cannot  be  left  void,  without  the 
pain  of  intolerable  suffering.     It  could  not  bear  to 
be  left  in  a  state  of  waste  and  cheerless  insipidity.    It 
would  revolt  against  its  own  emptiness.     Such  is  the 
grasping  tendency  of  the  human  heart,  that  it  must 
have  a  something  to  lay  hold  of — and  which,   if 
wrested  away,  without  the  substitution  of  another 
something  in  its  place,  would  leave  a  void  and  a  va- 
cancy as  painful  to  the  mind,  as  hunger  is  to  the  na- 
tural system.     It  may  be  dispossessed  of  one  object, 
but  it  cannot  be  desolated  of  all.     A  man  will  no 
more  consent  to  the  misery  of  being  without  an  ob- 
ject, because  that  object  is  a  trifle,  or  of  being  with- 
out a  pursuit,  because  that  pursuit  terminates  in  some 
frivolous  or  fugitive  acquirement,  than  he  will  volun- 
tarily submit  himself  to  the  torture,  because  that 
torture  is  to  be  of  short  duration.''     The  thoughts 


ON  THE  GOVERNMENT  OF  THE  THOUGHTS.   73 

and  affections  of  the  mind,  like  the  roots  of  the  ivy, 
feel  after  something  to  which  they  may  cling,  and 
if  every  thing  to  which  they  have  been  accustomed 
to  cling,  be  removed,  and  no  substitute  be  supplied, 
they  wither  and  die,  to  the  injmy  of  the  whole  plant. 
As  there  is  this  going  forth  of  the  thoughts  and 
affections,  in  search  of  some  thing  on  which,  or  about 
which,  they  may  employ  themselves, — this  utter  ab- 
horrence of  vacuity;  and  as  all  this  is  well  known 
to  the  evil  one, — the  enemy  of  man, — ^it  is  of  the  ut- 
most importance  that  the  mind  should  plentifully 
sow  its  own  territory  with  the  incorruptible  seed  of 
truth,  and  thus  prevent  the  enemy,  who  would  sow 
his  tares. 

Books  in  solitude,  and  companions  in  the  social 
circle,  are  often  the  sub-agents  of  the  evil-sower: 
some  books  scatter  seed  as  worthless  in  kind,  and 
as  abundant  in  quantity,  as  the  thistle-down. — It 
falls  as  gently,  roots  as  quickly,  and  produces  as 
copiously.  And  it  is  well,  if  it  produces  nothing 
worse.  Some  thoughts  are  like  the  fabled  dragon's 
teeth,  and  the  crop  as  much  to  be  dreaded.  The 
flippant  infidel  companion,  buoyant  in  youth,  and 
daring  in  enterprize, — ^the  obscene  poet,  and  the  God- 
less novelist,  are  the  seedsmen  of  such  pernicious 


.  I  ymii  *■  luifB 


M: 


I 


74   ON  THE  GOVERNMENT  OP  THE  THOUGHTS. 

grain.  The  beauty  of  language,  and  the  charm  of 
softly-flowing  numbers,  form  the  thin  skin  which 
barely  hides  the  plague-spot  it  contains.  Against 
such  things,  a  vigilance  too  rigid  or  too  constant  can- 
not be  exercised.  ''  While  the  good  man  slept,  the 
enemy  sowed  tares.''  And  times  of  drowsy  indolence 
are  ever  favourable  to  his  malign  purpose. 

Books  and  companions  should  be  selected,  with  a 
direct  view  to  the  cultivation  of  the  intellect  and  the 
improvement  of  the  heart.  And  these  two  objects 
may  be  combined  without  detriment  to  either,  and 
both  rendered  subservient  to  the  most  elevated  and 
ennobling  enjoyment  of  the  youthful  mind.  There 
are  books  which  please,  without  poisoning  the  mind, 
and  instruct,  without  injuring  the  heart.*  The 
studies  of  history  f  and  science  would  much  enlarge 

*  Among  the  works  to  which  reference  is  made,  may  be  especially 
noticed,  those  of  Milton,  Cowper,  Akenside,  Montgomery,  Kirke 
White,  Barton,  Pollock,  and  many  otheri. 

t  The  cheapness  of  works  of  a  useful  tendency,  aflfords  a  fiicility  to 
young  men  to  cultivate  their  minds  and  extend  their  information,  un- 
known to  any  previous  generation.  Among  these  may  be  noticed,  the 
works  published  by  the  Society  for  ♦*  Promoting  Useful  Knowledge," 
and  by  that  for  "  Promoting  Entertaining  Knowledge."  And  the 
same  facility  is  afforded  for  obtaining  Religious  Publications,  through 
the  means  of  the  **  Society  for  Promoting  Christian  Knowledge,"— 
"The  Religious  Tract  Society,"  and  other  similar  Institutions. 


ON  THE  GOVERNMENT  OF  THE  THOUGHTS.   75 

,  the  range  of  knowledge,  and  invigorate  the  intellec- 
tual faculties.      And  for  the  improvement  of  the 
moral  and  spiritual  man,  the  perusal  of  the  biography 
of  the  wise  and  good,  and  the  daily  study  of  the 
sacred  Scriptures,  will  be  found  highly  beneficial. 
It  was  judicious  advice  once  given,  "  Never  be  with- 
out some  book  of  a  decidedly  religious  character, 
which  you  can  read  to  fill  up  the  intervals  of  leisure, 
which  may  occur  during  the  day."     Such  a  practice, 
cannot  fail  to  have  a  most  salutary  result,  in  the  pro- 
duction and  maintenance  of  suitable  thoughts.    Men 
distinguished  in  the  world  of  literature  for  the  emi- 
nence and  honour  they  have  acquired,  were  accustomed 
to  prepare  their  minds  for  those  splendid  eiForts  they 
made,  by  conversing  with  the  mighty  dead, — by 
bringing  their  minds  to  clasp  hands  with  the  giant 
minds  of  gone-by  days. 

When  Bossuet  was  about  to  write  one  of  those 
orations,  which  secured  an  immortality  to  his  fame, 
he  used  first  to  read  Homer,  as  he  said,  "  that  he 
might  kindle  his  lamp  by  the  rays  of  the  sun."  And 
is  there  not  a  Sun,  whose  light  is  clearer,  whose 
kindlings  are  more  certain,  and  more  accessible  than 
Homer  ?  The  thinkings  of  an  angel  and  the  con- 
versation of  a  seraph,  would  well  repay  the  closest 


i 


76   ON  THE  GOVERNMENT  OF  THE  THOUGHTS. 

attention.  But  the  God  of  angels  and  seraphs,  has 
condescended  to  record  his  thoughts  and  present 
them  to  man  in  a  form  accessible  to  all.  God's 
thoughts  are  kindling  and  inspiring.  "  How  preci- 
ous are  thy  thoughts  unto  me,  0  God !  How  great  is 
the  sum  of  them !  '^  Communion  with  these  thoughts 
will  exert  a  powerful  influence  in  expelling  the  dark 
forebodings,  or  gloomy  suggestions  of  the  mind,  and 
in  awakening  thoughts  of  a  purifying  and  cheering 
tendency.  The  whole  word  of  God,  if  pondered 
and  understood,  will  be  the  inexhaustible  source, 
whence  the  mind  may  derive  thoughts  that  approxi* 
mate  to  heaven  in  inteUigence  and  sanctity.  Among 
those  portions,  which  might  be  specially  chosen  for 
the  occupation  of  the  mind,  are  the  enraptured 
themes  of  Isaiah, — the  devout  feelings  of  the 
Psalmist, — ^the  comprehensive  maxims  of  the  Pro- 
verbs,— ^the  simple  histories  of  the  Evangelists, — ^and 
the  subUme  visions  of  the  Revelation.  These  are 
the  fountains  of  truth  unmixed  with  any  error,  with- 
out any  of  the  turbidness  of  human  corruption. 
And  in  these  days,  when  such  vigorous  and  untiring 
efforts  are  made  to  mingle  the  turbid  streams  of  pa- 
tristic theology  with  "the  river  of  God;"  too  much 
care  cannot  be  taken  to  guard  against  these  troubled 


ON  THE  GOVERNMENT  OF  THE  THOUGHTS.   77 

waters.  The  best  security  against  erroneous  thoughts 
and  imposition  on  the  subject  of  apostolic  authority, 
is  a  correct  and  enlarged  acquaintance  with  the  only 
sources  of  apostolic  verity, — "  the  Epistles,^'  which 
contain  apostolic  doctrine, — and  "  the  Acts,''  which 
show  apostolic  practice.  A  mind,  richly  stored  with 
scriptural  truths,  and  making  those  truths  the  sub- 
jects of  frequent  meditation,  will  not  be  an  easy  prey 
to  evil  thoughts, — nor  an  easy  victim  to  the  seduc- 
tions of  error.  Good  Bishop  Home,  with  much  pro- 
priety and  beauty,  observes,  "  The  mind  should  be 
well  furnished  with  proper  materials  on  which  to 
employ  itself.  We  shall  then  be  secured  against  the 
incursions  of  rambling,  conceited,  worldly,  impure, 
and  revengeful  thoughts,  which  otherwise  will  devour 
half  our  time,  and  appear  against  us,  to  our  un- 
speakable amazement,  in  that  day  when  the  secrets 
of  all  hearts  shall  be  revealed.'' 

To  prevent  that  vacuity  the  mind  abhors,  and  that 
indolence  most  favourable  to  Satan's  devices,  the 
mind  may,  in  connexion  with  inspired  truth,  derive 
much  material  for  thinking,  from  a  habit  of  reading 
"  Nature's  ample  page."  The  changing  seasons, — 
the  expanse  of  Heaven,  all  glowing  with  light  and 
beauty,— the    measureless    ocean,— the    extensive 


V. 

I 


1 


I  Ik 


78   ON  THE  GOVERNMENT  OF  THE  THOUGHTS. 

landscape, — ^vegetation,  in  all  its  varieties  of  kind 
and  progress, — will  present  many  interesting  lessons, 
and  suggest  many  valuable  thoughts  to  the  man, 
whose  soul  looks  out  of  his  eyes,  to  see  and  consider 
the  wonders  of  God's  creating  and  superintending 
attributes.  David  meditated  on  the  works  of  God's 
creative  power  and  goodness,  and  viewed  the  position 
which  man  occupied  in  the  midst  of  those  works, 
and  gathered  thence  exalted  thoughts  of  the  excel- 
lence and  glory  of  God.  And  on  another  occasion, 
when  meditating  on  the  providence  of  God,  which 
he  did,  by  enumerating  the  most  remarkable  facts, 
in  which  the  history  of  the  church  was  involved,  he 
is  instructed  by  the  unerring  Spirit  to  record, 
"  Whoso  is  wise  and  will  observe  these  things,  even 
he  shall  understand  the  lovingkindness  of  the  Lord." 
Some  men  see,  but  do  not  perceive.  The  appeal 
may  be  made  to  the  outward  sense,  but  the  corres- 
pondent emotion  is  not  awakened.  The  tympanum 
vibrates,  the  retina  refracts,  the  evidences  of  animal 
vitality  are  not  wanting ;  and  the  spiritual  part  of 
the  man  is  not  dead,  but  sleepeth, — an  indescribable 
torpor  pervades  all  the  perceptive  faculties,  and  he 
looks  on  the  broad  type  of  Nature's  book,  and  says, 
"  I  cannot  read,  because  I  am  not  learned."     And 


ON  THE  GOVERNMENT  OF  THE  THOUGHTS.   79 

when  he  hears  another  tell,  how  glowing  thoughts 
and  vivid  emotions  were  awakened,  by  nature's  love- 
liness or  nature's  song, — ^he  then  manifests  some 
feeling,  and  that  only  of  amazement,  that  any  crea- 
ture of  his  own  size  and  figure,  should  ever  give 
utterance  to  those  sentiments,  which  an  admiration 
of  nature  and  devotion  to  God  had  inspired.  In 
delightful  contrast  to  this,  is  the  man  whose  soul  is 
all  sotU, — whose  perceptive  powers  are  in  constant 
activity,  and  who,  by  the  habit  of  conversing  with 
nature,  quickly  recognizes  her  gentlest  whispers,  and 
perceives  her  every  changing  tint. 

"  Not  a  breeze 
Flies  o'er  the  meadow,  not  a  cloud  imbibes 
The  setting  sun's  eifulgence,  not  a  strain 
From  all  the  tenants  of  the  warbling  shade 
Ascends,  but  whence  his  bosom  can  partake 
Fresh  pleasure,  unreproved.     Nor  thence  partakes 
Fresh  pleasure  only :  for  the  attentive  mind, 
By  this  harmonious  action  on  her  powers, 
Becomes  herself  harmonious :  wont  so  oft 
In  outward  things  to  meditate  the  charm 
Of  sacred  order,  soon  she  seeks  at  home 
To  find  a  kindred  order,  to  exert 
Within  herself  this  elegance  of  love, 
This  feir  inspired  delight ;  her  tempered  powers 
Refine  at  length,  and  every  passion  wears 
A  chaster,  milder,  more  attractive  mien. 


rf 


80   ON  THE  GOVERNMENT  OF  THE  THOUGHTS. 

♦  *  *  Thus  the  men 

"  Whom  nature's  works  can  charm,  with  God  himseJf 
Hold  converse ;  grown  £uniliar,  day  by  day, 
With  his  conceptions,  act  upon  his  plan ; 
And  form  to  his,  the  relish  of  their  souls. 

A  full  sympathy  with  these  sentiments,  would 
secure  to  the  mind  ample  material  for  thought,  and 
no  ordinary  means  for  moral  improvement.  The 
ultimate  object  of  the  Spirit's  work  on  the  heart — 
in  regeneration  and  sanctification — ^is  to  conform  the 
mind,  in  its  principles,  feelings,  and  tastes,  to  the 
mind  of  God.  And  as  a  means  to  an  important  end, 
the  primary  object  of  the  Spirit,  is  to  call  away  the 
thoughts  from  sinful  and  vain  pursuits,  and  to  engage 
them  on  those  subjects  which  attract  the  heart  to  God : 
The  love  of  God  in  Christ — ^the  freeness  of  pardon — 
full  salvation  through  Christ — the  enjoyments  of  re- 
ligion— the  anticipation  of  glory.  These  are  subjects 
sufficiently  copious  to  employ,  and  sufficiently  spiritual 
to  improve,  an  angeFs  mind,  and  warm  an  angcFs 
heart.  And  it  may  be,  that  much  of  angelic  hap- 
piness is  derived  from  the  contemplation  of  these 
subjects,  and  the  connexion  these  subjects  have  with 
enlarged  manifestations  of  the  glory  of  God.  "  Into 
these  things  the  angels  desire  to  look.''  It  would 
be  a  high  promotion  to  become  fellow-students  with 


ON  THE  GOVERNMENT  OP  THE  THOUGHTS.   81 

,  them.  The  apostolic  advice  is  comprehensive  and 
forcible,  "Whatsoever  things  are  true,  whatsoever 
things  are  honest,  whatsoever  things  are  just, 
whatsoever  things  are  pure,  whatsoever  things  are 
lovely,  whatsoever  things  are  of  good  report;  if 
there  be  any  virtue,  and  if  there  be  any  praise,  think 
of  these  things." 

A  vigilant  and  restrictive  guard  over  the  passions, 
is  a  necessary  means  for  the  right  government  of  the 
thoughts.  Though  the  thoughts  are  usually  ante- 
rior to  the  affections  or  passions,  in  the  order  of 
time  (if  the  measurement  of  time  may  be  applied 
to  the  movements  of  mind),  yet  subsequently,  it  will 
be  found,  that  the  passions  assume  the  supremacy  in 
the  soul,  and  rule  the  thoughts.  The  object  of  our 
love,  or  of  our  hatred,  must  first  have  been  the 
subject  of  our  thoughts,  whether  for  a  shorter  or 
a  longer  time.  Feeling,  under  which  general  term 
any  passion  may  be  noticed,  and  all  the  passions 
included,  too  often  becomes  the  rampant  empress  of 
the  mind.  The  rule  of  passion,  is  at  aU  times,  one 
of  turbulence  and  infatuation.  Thoughts  follow, 
where  passion  leads.  The  time  of  youth  and  early 
manhood,  is  the  time  when  reason  and  passion 
"  break  a  lance  or  two,"  to  determine  the  right  of 


i  ; 


t ; 


82   ON  THE  GOVERNMENT  OF  THE  THOUGHTS. 

ascendency ;  and  too  often  passion  is  allowed  to  bear 
away  the  palm,  and  leave  reason,  not  dead,  but 
asleep,  in  an  unbroken  skin  on  the  field.  How 
many  a  youth,  whose  prospects  were  bright,  whose 
talents  good,  and  whose  promises  of  success  and 
honour,  in  the  field  of  science  and  literature,  were 
once  fair,  has  allowed  some  ruling  passion  to  divert 
his  attention,  to  distract  his  thoughts,  and  to  suspend 
his  studies,  so  that  when  the  time  has  arrived,  when 
mental  vigour,  attainments,  and  qualifications  for 
his  profession  are  to  be  put  to  the  test,  a  well-earned 
ignominy  has  darkened  that  brow,  on  which  honour^s 
wreath  might  have  shone,  had  not  passion's  Syren 
voice  been  heard  and  obeyed.  The  future  prospects 
of  the  man,  are  all  dependent  on  his  entering  the 
profession,  to  which  he  has  been  devoted.  By  some 
means,  better  concealed  than  known,  he  creeps  into 
the  profession;  but  he  is  so  imperfectly  informed, 
that  his  incompetence  soon  becomes  generaUy  known, 
and  he  spends  an  ignoble  existence — an  object  whom 
the  wise  pity,  and  the  ignorant  reproach. 

It  is,  therefore,  a  part  of  practical  wisdom,  in 
mental  government,  to  accustom  the  understanding 
and  the  judgment  to  inspect  and  determine  the 
intrinsic  merit  or  demerit  of  any  candidate  for  the 


ON  THE  GOVERNMENT  OF  THE  THOUGHTS.   83 

suffrages  of  the  heart.     First  decisions,  may  be  erro- 
neous, and  the  results  final.     Love,  has  sometimes 
been  won  over  to  an  object,  whose  intrinsic  worth 
could  furnish  no  claim  to  the  intelligent  and  en- 
lightened regard  of  the  human  heart.     The  extra- 
neous circumstances, — ^the  mere  tinsel   about  the 
character,  fascinated,  allured  and  infatuated ;  while, 
on  the  other  hand,  hatred  (modified  sometimes  by 
the  name  of  prejudice),  has  been  as  suddenly  pro- 
duced and  as  pertinaciously  retained,  and  that  to- 
wards an  object,  whose  excellencies  justly  merit  high 
admiration  and  ardent  love.     In  each  case,  a  passion 
is  ascendant,  leading  the  thoughts  captive, — often 
rallying  them  to  one  point,  and  making  her  sceptre 
to  rule  in  every  region   of  the  mind.     To  enlist, 
please,  and  employ  every  faculty  of  the  mind,  is  the 
perpetual  exercise  of  this  empress  of  the  soul,  and 
all  for  the  augmentation  of  her  own  power.     She 
provides  mementos  for  the  memory, — pictures  for 
the   imagination, — anodynes  for  the   conscience, — 
reins  for  the  will,  and  stimulants  for  the  thoughts. 
Under  such  an  influence,  the  man  is  lost  in  the  slave 
of  this  inmost  tyranny.    Were  this  dominancy  of  the 
passions  over  the  mind,  confined  to  terrene  objects 
only,  it  would  deserve  the  attention,  and  call  for 


f  ■"' 


'I 


84   ON  THE  GOVERNMENT  OF  THE  THOUGHTS. 

decisive  measures,  on  the  part  of  every  human  being, 
to  maintain  the  righteous  prerogative  of  reason, — 
enlightened  reason,  to  keep  the  passions  within  the 
precincts  of  his  own  government.  But  where  this 
dominancy  of  the  passions,  interferes  with  the  high 
and  holy  claims  of  God,  on  the  best  and  warmest 
love  of  the  human  heart,  no  vigilance  can  be  too 
constant, — ^no  resistance  can  be  too  determined, — 
no  efforts  can  be  too  vigorous,  to  keep  these  seraphs 
of  the  soul,  as  "  ministering  spirits,^'  waiting  at  the 
altar  of  God,  delighting  in  obedience  to  his  will, 
and,  as  "  flames  of  fire,"  obeying  reason's  high 
behest,  at  one  time  to  consume  the  sacrifice  of  de- 
votion, to  burn  the  incense  of  praise  to  God,  and,  at 
another  time,  to  warm  with  benevolence,  or  glow 
with  affection,  in  the  circle  of  human  friendship. 

The  absence  of  any  given  affection,  does  not 
always  imply  the  existence  of  the  opposite.  In  re- 
ference to  any  ordinary  object,  the  absence  of  love 
does  not  imply  the  existence  of  hatred.  But  where 
the  supreme  affection  of  the  heart,  is  justly  claimed 
for  an  object  of  unequalled  and  surpassing  excellence, 
and  for  one  whose  claims  are  supported  by  an  end- 
less series  of  favours,  bearing  on  the  happiness,  in 
time  and  in  eternity, — ^favours,  which  nothing  short 


ON  THE  GOVERNMENT  OF  THE  THOUGHTS.   85 

of  the  love  of  God  could  devise,  and  the  power  of 
God  could  bestow, — favours  conferred  on  creatures, 
who  deserve  nothing  but  anathemas  and  deaths ; — 
for  a  heart  to  be  without  love  to  the  supreme  Bene- 
factor,  whose  heart   had  poured  forth  its   richest 
demonstrations  of  love  to  the  creature  man,  and  the 
sinner  condemned; — for   the  human   heart  to   be 
without  love  to  such  a  being,  and  in  such  circum- 
stances, indicates  not  only  the  absence  of  love,  but 
the  existence  of  a  hatred,  for  which  no  other  reason 
can  be  assigned,  than  that  which  the  Spirit  of  God 
has  given, — "  that  the  carnal  mind  is  enmity  against 
God."     That  enmity  is  not  a  simple  passion,  but  a 
combination  of  all  in  a  malignant  and  hostile  attitude 
against  God  and  his  government.     While  this  in- 
fluence is  predominant,  it  is  no  wonder,  that  the 
thoughts  are  reluctant  to  rally  for  the  service  of 
God;  or,  that  being  rallied,  they  should  be  restless 
to  converge  on  some  other  object  more  congenial 
with  the  ruling  passion  of  the  heart.     With  this 
sentiment,  the  confession  of  the  wise  man  agrees, 
when  he  said,  "  /  was  almost  in  all  evil  in  the  midst 
of  the  congregation  and  assembly."     Even  where 
this  enmity  has  received  its  death-blow,  and  is  already 
virtually  slain,  yet,  there  are  some  strugglings, — 


[1^ 


if 


86       ON  THE  GOVERNMENT  OF  THE  THOUGHTS. 

some  convulsive  throbs,  which  are  much  more  de- 
cisive symptoms  of  approaching  and  speedy  death, 
than  symptoms  of  returning  life ;  but  even  these,  do 
not  uselessly  appeal  to  the  sympathy  of  the  thoughts. 
The  heart,  that  is  now  the  possessor  of  love  to  God, 
as  the  ruling  passion  of  the  soul,  has  often  to  lament, 
that  simultaneously  with  the  abdication  of  enmity, 
there  was  not  an  entire  extinction  of  all  the  influence 
it  exerted  on  the  thoughts,  and  of  all  the  habits  it 
formed  in  the  mind.  Thoughts,  long  accustomed 
to  respond  to  the  call  to  rebellion  and  hostihty,  will 
show  themselves  ill  at  ease  when  called  to  acts  of 
devotion  and  love.  The  young  Christian,  has  fre- 
quent cause  to  lament  the  roaming  thought  and  the 
vagrant  imagination,  because  the  effects  of  his  natural 
enmity  are  not  quite  eradicated,  and  the  thoughts 
are  pupils  of  a  new  master,  with  whose  mode  of  in- 
struction and  discipline  they  are  not  yet  familiar. 
When  love  to  God  becomes  the  ruling  and  established 
passion  of  the  soul,  the  thoughts  will,  from  the  whole 
circumference  of  their  roaming,  come  in  every  di- 
rection to  this  passion,  as  the  great  magnetic  centre 
of  attraction.  ''  Where  the  treasure  is,  there  the 
heart  wiU  be  also."  Some  of  the  dispensations  of 
Providence,  seem  to  be  regulated  entirely  on  this 


I 


ON  THE  GOVERNMENT  OF  THE  THOUGHTS.   87 

maxim.     God  will  have  our  thoughts  and  hearts  in 
lieaven,— and  he  takes  the  most   precious   of  our 
earthly  treasures  to  himself:    our  thoughts,— our 
hearts  follow.     It  is,  then,  comparatively  easy  work 
to  "  set  the  affections  on  things  above,  and  not  on 
things  of  the  earth.''     Strong  and  absorbing  attach- 
ments, and  strong  and  absorbing  aversions,  are  sure 
to  interfere  with  the  governance  of  the  thoughts. 
Other  passions,  there  are,  which  exert  an  influence 
as  powerful  as  love  or  hatred,  and  which  require  that 
a  constant  and  rigorous  discipline  should  be  exercised, 
lest  they  lead  the  thoughts  captive.      And  since 
enmity  against  God,  is  the  inherent  passion  of  our 
fallen  nature,  the  mind  cannot  be  too  powerfully 
impressed  with  its  unreasonableness  and  injurious 
consequences,  as  well  as  its  sinfulness,  and  with  the 
necessity  of  rousing  every  energy,  and  of  using  every 
appointed  means  for  its  entire   eradication.     That 
man  is  born  with  such  a  nature,  is  admitted,  is  his 
misfortune ;  but  that  he  should  retain  and  cherish 
it,  in  the  face  of  so  many  inducements  and  facilities 
for  its  destruction,  is  his  fault. 

Properly  to  exercise  this  guard  over  the  passions, 
it  is  necessary  to  prevent  the  sparks  which  kindle, 
and  the  fuel  that  feeds  these  flames.     Though  the 


iiiniiHiiiillii, 


:in 


88   ON  THE  GOVERNMENT  OF  THE  THOUGHTS. 

soul  is  immaterial  and  spiritual  in  its  nature,  yet  it  is 
so  closely  wedded  to  the  body,  that  they  powerfully 
act  on  each  other.  And  it  is  well  known  that  there  are 
bodily  appetites  and  habits,  which  may  be  indulged 
to  the  prejudice  of  the  health  of  the  soul.     Intem- 
perance, excites  and  inflames  the  passions.     Indul- 
gence  and   indolence,  produce  obesity  of  body, — 
feebleness  of  intellect,  and  excitement  of  the  pas- 
sions.    Exercises,  regular  and  manly,*   associated 
with  abstemiousness,  are  to  be  observed  by  those, 
who  would  not  be  the  slaves  of  passion's  fickle  reign. 
Sacred  scripture  exhorts  to  "  mortify  the  deeds  of 
the  flesh."     The  apostle  Paul  exemplifies  the  mean- 
ing and  force  of  the  exhortation,  when  he  says,  "And 
every  man  that  striveth  for  the  mastery  is  temperate 
in  all  things.     Now  they  do  it  to  obtain  a  corruptible 
crown ;  but  we  an  incorruptible.     I  therefore  so  run, 
not  as  uncertainly;  so  fight  I,  not  as  one  that  beateth 
the  air ;  but  I  keep  under  my  body,  and  bring  it  into 
subjection :  f  lest  that  by  any  means,  when  I  have 

*  It  would  be  useless  to  repeat  here  all  that  has  been  said  in  fevour 
of  gymnastics;  the  principal  design  being  the  development  of  all  the 
corporal  feculties  with  which  nature  has  endowed  us;  no  one  can  deny 
its  immediate  influence  on  the  physical,  as  well  as  moral  state  of  man.'' 
— Treatise  on  Gymnastic  Exercises. 

t  "  Certamen  est,  quo  saepius  adierimus,  fortiores  enmvLB.'^— Seneca. 


ON  THE  GOVERNMENT  OF  THE  THOUGHTS.   89 

preached  to   others,   I   myself  should  be   a   cast- 


away 


yy 


An  old  writer,  with  great  propriety,  observes,  that 
"  the  flames  of  lust  quench  the  spirit,  as  the  scorching 
beams  of  the  sun  put  out  the  gentler  heat  of  the  fire. 
Foul  weather  in  the  lower  region,  sends  up  nought 
but  filthy  streams  and  vapours."  Turbulent  passion 
will  ever  prevent  the  order  and  purity  of  the  thoughts. 

If  exercise  and  abstemiousness  be  necessary  for 
young  men,  in  order  to  keep  their  passions  in  sub- 
jection, and  that  as  a  means  of  governing  their 
thoughts,  it  is  not  less  necessary  that  they  should  take 
heed  to  their  company.  Retirement,  occasionally,  is 
useful  j  but  entire  solitude,  never.  Social  intercourse 
is  a  boon  of  Providence  claiming  our  gratitude.  That 
man  has  but  half  a  soul,  or  he  must  have  miserably 
perverted  its  noble  faculties,  who  has  no  liking  for 
the  society  of  his  fellow-men.  Yet  it  must  not  be 
concealed,  that  a  love  of  company  has  induced  the 
unthinking  youth  to  give  his  precious  time  indiscri- 
minately to  every  loiterer,  who  has  invited  his  so- 
ciety. Nor  has  time  been  the  only  loss  the  unthink- 
ing and  unsuspecting  youth  has  sustained, — ^he  has 
lost  that  comparative  innocency,  which,  like  the 
bloom,  gave  beauty  to  the  untouched  fruit, — ^he  has 


■ 


I   • 


90   ON  THE  GOVERNMENT  OF  THE  THOUGHTS. 

lost  the  calm,  the  envied  calm, — activity  without  tur- 
moil,— ^the  spring-morn  of  the  soul.  These  are  losses 
not  to  be  repaired.  Costly  gems  and  smns  of  wealth, 
would  some  men  give,  if  they  could  but  obliterate  from 
the  page  of  their  history  and  the  tablet  of  their  me- 
mory, the  conversation  which  first  awakened  the  im- 
pure association,  or  kindled  the  flame  of  inordinate 
passion.  The  least  departure  from  chastity  of  senti- 
ment, in  conversation,  may  produce  a  train  of  thought 
most  ruinous  to  peace  of  mind  and  purity  of  principle. 
The  young  man,  who  would  guard  against  the  pros- 
tration of  his  intellect,  his  moral  and  his  immortal 
being,  before  the  shrine  of  passion — unhallowed  and 
defiled  passion — ^must  shun  the  companion  who  throws 
out  the  unchaste  hint, — the  obscene  allusion, — the 
impure  or  profane  inuendo,  as  he  would  shun  the 
deadliest  monster  of  the  jungle. 

The  mental  exercises  required  in  preventing,  or 
opposing  these  causes  of  provoking  the  passions, 
must  have  a  salutary  influence  in  governing  the 
thoughts,  and  the  very  bridling  of  the  fiery  steeds  of 
the  passions,  must  give  energy  to  the  whole  mind  in 
carrying  out  all  the  noble  purposes  of  self-govern- 
ment. Any  temptation  loses  more  than  half  its 
strength,  when  the  intended  victim  is  on  his  guard. 


ON  THE  GOVERNMENT  OF  THE  THOUGHTS.   91 

'^  In  vain  is  the  snare  laid  in  the  sight  of  any  bird." 
These  exercises  cannot  fail  to  augment  self-know- 
ledge, make  the  heart  acquainted  with  its  easily  be- 
setting sin,  show  it  its  weakest  gate,  and  induce  it 
to  place  the  most  vigilant  and  courageous  sentinel, 
where  the  greatest  danger  is  to  be  apprehended. 
The  next  means  recommended  is. 
Decisive  perseverance,  in  establishing  and  main- 
taining this  government  of  the  thoughts. 

It  must  be  admitted,   that  the  man  must  be 
master  over  his  thoughts,  or  his  thoughts  will  gain 
the  mastery  over  him.     True  courage  is  proved  by 
antagonism.    Where  there  is  no  opposition,  courage 
is  not  required; — energies  are  enervated  by  inaction. 
The  struggle  and  the  conflict,  invigorate  every  power. 
The  palaestra,  and  not  the  couch,  is  the  nurse  of 
mental  greatness.     Easy  conquests,   acquire   small 
glory.     There  are   sham   fights  on  the  arena  of 
xnind,— petty  skirmishes,  in  which  both  parties  are 
agreed,  before  the  battle,  which  is  to  conquer.    Bad 
thoughts,  are  no  airy  combatants,  nor  can  a  victory 
over  them  be  obtained  on  easy  terms.     Resistance, 
delayed  or  relaxed,  weakens  energy>  on  the  one  side, 
and  imparts  vigour  to  the  other.     Decision  and  per- 
severance, are  antagonists  before  whom  the  stoutest 


92   ON  THE  GOVERNMENT  OP  THE  THOUGHTS. 

enemies  must  eroueli,  and  ultimately  fall.     But,  if 
decision  quail,  and  perseverance  withdraw,  they  put 
the  chaplet  of  victory  within  the  opponent's  reach. 
The  question  to  be  determined  here,  is  not,  what 
is  the  measure  of  mental  strength  an  individual  has 
at  command,  but,  does  he  use  it  decidedly  for  the 
accomplishment  of  the  desired  object  ?     An  infant's 
strength,  decidedly  and  perseveringly  employed,  may 
accomplish  more  than  a  giant's  arm,  fitfully  and  hesi- 
tatingly exerted.     Continuous  application,  accumu- 
lates force,  and  achieves  wonders.     '^A  continual 
dropping,  wears  away  the  stones."     The  element, 
proverbial  for  its  weakness, — in  its  smallest  divi- 
sible quantity,  constantly  apphed, — perforates  one 
of  the  hardest  substances.     This,  the  achievement 
of  a  small,  but  concentrated  power.     And  the  man 
of  very  moderate  mental  strength,  may,  by  decided 
and  continued  application,  accomplish  much  more 
than  the  man  of  genius,  with  his  infrequent  and 
fitful  efforts.     The  very  nature  of  the  antagonist, 
requires  the  exercise  of  this  decisive  perseverance. 
The  subtilty,  the  rapidity,  and  the  lubricous  nature 
of  thought,  enhance  the  difficulty  of  exercising  over 
it  a  decisive  control.     That  very  accumulation  of 
difficulty,  is  an  additional  reason  for  an  uncompro- 


ON  THE  GOVERNMENT  OF  THE  THOUGHTS.   93 

mising  decision.  Remit  attention,  and  the  diffi- 
culty becomes  more  formidable.  Persevere,  and  the 
conflict  is  less  difficult, —  the  conquest  more  cer- 
tain,— and  the  prize  nearer  attainment.  And  the 
prize  of  victory  over  the  thoughts,  is  far  more  valu- 
able, and  more  lasting  in  its  results,  than  that  in 
the  Olympic  games. 

The  sentiments  on  intellectual  training,  advanced 
by  the  celebrated  Dr.  Thomas  Brown,  of  Edinburgh, 
are  equally  applicable  to  the  moral  improvement  of 
the  thoughts  under  consideration.  He  says,  "What 
should  we  have  thought  of  the  competitor  of  the 
Olympic  course,  whose  object  was  the  glory  of  the 
prize,  if,  with  that  illustrious  reward  before  him — 
with  strength  and  agility  that  might  ensure  him  the 
possession  of  it — and  with  all  the  assembled  multi- 
tudes of  Greece  to  witness  his  triumph,  he  had 
turned  away  from  the  contest,  and  from  victory, 
because  he  was  not  to  tread  on  softness,  and  to  be 
refreshed  with  fragrance,  as  he  moved  along !  In 
that  knowledge  which  awaits  your  studies,  in  the 
various  sciences  to  which  your  attention  may  be 
turned,  you  have  a  much  nobler  prize  before  you; 
and,  therefore,  I  shall  not  hesitate  to  call  forth, 
occasionally,  all  the  vigour  of  your  attention,  at  the 


I' 


1 


I'u 


94   ON  THE  GOVERNMENT  OP  THE  THOUGHTS. 

risk  of  a  little  temporary  fatigue^  as  often  as  it 
shall  appear  to  me,  that,,  by  exciting  you  to  more 
than  ordinary  intellectual  activity,  I  can  facilitate 
your  acquisition  of  a  reward,  which  the  listless  exer- 
tions of  the  indolent  never  can  obtain,  and  which  is 
as  truly  the  prize  of  strenuous  effort  as  the  palms 
of  the  circus  or  the  course."  This  language  is  not 
too  strong,  if  the  object  to  be  obtained,  by  a  decisive 
perseverance  in  bringing  the  thoughts  under  a  whole- 
some government,  be  that  of  giving  to  the  intellec- 
tual, moral,  and  spiritual  man,  a  superiority  over  all 
delusive  influences, — an  excellence  that  shall  survive 
the  wreck  of  the  universe,  it  is  indeed  a  prize  that 
will  amply  repay  the  utmost  ardour,  the  most  fixed 
attention,  and  the  most  prolonged  exertion.  To  over- 
come that  volatility  and  slipperiness  of  the  thoughts, 
so  inimical  to  decision,  it  will  be  found  beneficial  to 
acquire  the  habit  to  commit  the  thoughts  to  paper; 
and  after  making  frequent  attempts,  thus  to  hold 
and  detain  them,  and  look  them  in  the  face, — 
attention  will  acquire  strength, — resolution  will  be 
confirmed,  and  decision,  animated  by  victory,  will 
go  on  to  future  and  greater  triumphs.  While,  on 
the  other  hand,  a  desultory  habit  has  cherished 
and  strengthened  indecision.     And  indecision,  has 


ON  THE  GOVERNMENT  OF  THE  THOUGHTS.   95 

blighted  many  a  fair  hope,  and  withered  many  a 
beauteous  bud  of  promise. 

Epictetus  taught  his  disciples  the  necessity  of 
decision,  when  he  said,  "When  you  remit  your 
attention,  do  not  fancy  you  can  recover  it  when 
you  please ;  but  remember,  that  by  the  fault  of 
to-day,  you  will  be  in  a  worse  state  to-morrow, 
and  a  habit  of  not  attending  is  induced.  Why 
should  you  not  preserve  a  constant  attention  ?  there 
is  no  concern  of  life  in  which  attention  is  not  re- 
quired." 

"  Aspirat  primo  fortuna  labori." 

The  same  sentiments  are  more  forcibly  expressed 
by  a  modem  and  living  writer  of  distinguished  emi- 
nence. He  says,  speaking  of  the  necessity  of  con- 
trolling the  thoughts,  "  This  is  not  the  attitude  of 
nature,  but  it  may  be  tried  and  practised,  and,  at 
length,  effectually  learned.  But  you  will  never  reach 
it,  imless  you  begin ;  you  will  never  succeed  in  it, 
unless  you  persevere.  And,  therefore,  my  plain 
advice  to  you,  is,  that  you  now  set  to  it  in  good 
earnest.  Lay  a  mandate  on  your  thinking  faculty, 
and  send  it  heavenward  to  God.  There  is  many  a 
useless  moment  that  may  thus  be  turned  to  account 
— many  an  idle  waste  in  our  existence,,  that  may 


96       ON  THE  GOVERNMENT  OF  THE  THOUGHTS. 

thus  be  reclaimed  to  sacredness.  This  is  true 
spiritual  education — the  practice  of  godliness,  in- 
stead of  the  theory — the  way  of  going  about  it — 
and  by  which  the  soul  may,  at  length,  be  disciplined 
to  the  habit  of  setting  God  always  before  it."* 
Young  men,  have  courage  to  make  the  attempt  to 
restrain  and  suppress  evil  thoughts  now, — maintain 
an  unyielding  fortitude, — a  decided  perseverance  in 
the  conflict ;  and  do  this,  by  engaging  the  strength 
of  the  Omnipotent  Spirit  on  your  side,  and  by 
putting  yourselves  under  his  unerring  guidance. 

The  next  means,  which  may  be  submitted,  and 
which  will  harmonize  with  those  already  recommend- 
ed for  the  right  government  of  the  thoughts,  is, 
a  constant  recognition  of  the  omniscience  of  God, 
It  is  much  to  be  regretted,  that  there  are  errors  of 
principle  and  errors  of  degree,  entertained  on  this 
important  subject.  No  error  is  isolated.  Every  erro- 
neous view  has  its  innumerable  associates  of  thoughts, 
feelings,  and  principles,  all  bearing  the  mark,  that 
they  are  not  related  to  truth.  The  great  and  general 
truth  of  God's  omniscience,  is  admitted;  but  it  is 
such  an  admission,  as  has  all  the  effect  upon  the 
mind,  as  might  be  expected  from  the  most  determined 

*  Dr.  Chalmers. 


ON  THE  GOVERNMENT  OF  THE  THOUGHTS.       97 

denial.  It  presents  the  anomalous  combination  of 
a  theoretical  behef,  and  a  practical  infidelity.  The 
awful  reality  of  an  ever-present  and  all-observing 
Deity,  is  not  felt  and  recognized.  Men  can  act  and 
react  scenes  in  the  region  of  thought,  and  under  the 
all-searching  eye  of  God,  which  the  boldest  trans- 
gressor would  blush  to  enact  before  any  of  his  fellow- 
creatures.  A  man  of  violent  passions,  has  restrained 
his  temper  and  ruled  his  tongue,  when  in  the  pre- 
sence of  the  friend,  whose  good  opinion  he  valued, 
while  the  same  man  has  indulged  in  a  long  series  of 
maUgnant  thoughts  and  malicious  intentions,  in  the 
sight  of  God.  The  influence  of  a  creature's  pre- 
sence has  been  .owned  and  honoured,  while  the  in- 
spection of  God,  has  been  disregarded  and  despised. 
The  belief  of  God's  omniscience,  as  a  part  of  orthodox 
theology,  has  been  received,  while,  as  a  practical 
truth,  it  has  been  rejected.  Men  have  felt  and  acted 
as  though  the  eye  of  God  looked  on  all  things  and 
on  all  events,  but  not  on  the  human  mind, — as  if 
the  heart  of  man  was  an  exception, — as  if  its  re- 
cesses were  too  deep  for  his  glance,  too  intricate  for 
his  wisdom  to  search ; — as  though  certain  portions 
of  sacred  writ,  declaring  the  omniscience  of  God, 
had  never  been  read ;  or,  if  read,  they  were  destitute 


'I 


98   ON  THE  GOVERNMENT  OF  THE  THOUGHTS. 

of  that  evidence  of  inspiration,  which  is  to  be  found 
in  every  other  portion  of  the  Bible.     When  men  are 
in  affliction,  they  believe  and  confide  in  the  omni- 
science of  Grod,  and  seek  his  interposition :  but  when 
sinful  thoughts  and  designs  are  agreeable,  then  they 
say,  "  How  doth  God  know?  and  is  there  knowledge 
in  the  Most  High  ?"*     Jehovah  answers  them,  and 
says,  "  He  that  planted  the  ear,  shall  he  not  hear  ? 
He  that  fonned  the  eye,  shall  he  not  see  ?     He  that 
chastiseth  the  heathen,  shall  not  he  correct  ?"t     "  I 
the  Lord  search  the  heart,  and  try  the  reins,  even 
to  give  every  man  according  to  his  ways,  and  ac- 
cording to  his  doings.^t     "  The  Lord  searcheth  all 
hearts,  and  understandeth  all  the  imaginations  of  the 
thoughts."§     "  Hell  and  destruction  are  before  the 
Lord :  how  much  more  then  the  hearts  of  the  children 
of  men  ?^*||    Complete  knowledge  of  our  own  hearts, 
or  of  the  hearts  of  others,  is  unattainable  by  our 
most  elaborate  researches.      "  But  all  things  are 
naked  and  opened  unto  the  eyes  of  him  with  whom 
we  have  to  do.^^1[ 

Young  men,  these  are  the  sayings  of  that  book, 
by   which   you   are   to   be  judged,    and  by  whose 


*  Psal.  Ixxui.  11.  t  Psal  xciv.  9,  10. 

§  1  Chron.  xxviiL  9.  II  Prov.  xv.  1 1. 


X  Jer.  xvii.  10. 
IfHeb.  iv.  13. 


ON  THE  GOVERNMENT  OF  THE  THOUGHTS.        99 

principles  your  final  destiny  will  be  awarded.  Woidd 
you  dwell  where  the  special  presence  of  God,  and 
access  to  his  fulness  of  glory,  constitute  the  sources 
of  unending  joy, — bring  your  minds  and  hearts  now, 
under  the  discipline  of  constantly  recognizing  the 
fact,  that  God's  eye  is  as  keenly  fixed  on  your  heart, 
as  if  it  were  the  only  object  in  the  universe,  on  which 
his  searching  glance  was  engaged.  All  the  great 
events  in  providence — all  the  mighty  changes  in  the 
world,  are  brought  to  pass  in  harmony  with  this  im- 
portant fact,  "  that  the  hearts  of  men  are  in  the 
hands  of  the  Lord."  And  hence  it  is,  in  the  govern- 
ment of  the  world  of  mind,  as  well  as  in  the  govern- 
ment of  the  material  world, 

"  He  ceaseless  works  alone :  and  yet  alone 
Seems  not  to  work." 

The  writer  admits,  that  you  have  many  discou- 
ragements, from  the  hypocritical  character, — the 
baneful  influence  of  many,  from  whom  you  justly 
expected  a  better  example.  You  see  men  walk  in 
masquerade  with  men,  and  under  the  most  sancti- 
monious pretensions,  and  artificial  courtesy  of  man- 
ners, often  conceal  the  basest  principles  and  most 
malignant  designs.      But    with    God    there  is  no 


I  ( 


I 


100     ON  THE  GOVERNMENT  OF  THE  THOUGHTS. 

shuffling.     He  looks  tlirough  appearances,  and  sees 
realities. 

"  On  human  hearts  he  bends  a  jealous  eye.** 

And  Ms  hand  records  your  thoughts,  words  and 
deeds,  to  manifest  them  to  assembled  worlds  in  the 
day  of  the  revelation  of  the  "righteous  judgment  of 
God.'*  Dare  to  he  honest  to  yourself  in  the  sight  of 
God.  Remember  there  is  no  garb  his  eye  cannot 
penetrate,— there  is  no  hypocrisy  he  cannot  detect, 

and  there  is  no  particle  of  sincerity,   however 

small,  but  he  will  notice,  approve,  and  cherish.  If 
in  only  one  heart  "  there  is  found  some  good  thing 
toward  the  Lord  God  of  Israel,  in  the  house  of 
Jeroboam,"  it  does  not  escape  his  notice,  and  the 
token  of  his  approbation.  Be  it  your  concern  to  lay 
your  open  heart  before  the  mirror  of  divine  truth, 
and  look  at  it  there.  Try  it,  and  examine  it  by 
these  unerring  oracles.  Maintain  the  habitual  im- 
pression, "Thou  God  seest  me"  ;— my  most  secret 
thoughts  and  feelings.  And  while  this  habit  may 
prevent  the  vagrant,  sinful  thought,  from  being  in. 
dulged,  it  will  impart  great  encouragement  amidst 
conscious  weakness,  and  the  feeblest  germs  of  piety 
in  your  own  hearts.     To  beUeve  the  truth,   and 


ON  the  government  of  the  thoughts.  101 

realize  the  fact  of  God's  omniscience,  will  contribute 
to  your  comfort  when  you  desire,  but  cannot  pray 
for  spiritual  blessings, — ^when  you  oppose,  but  cannot 
conquer  sin ;  then  will  it  be  a  solace  to  you  to  know, 
that  "  he  that  searcheth  the  hearts  knoweth  what 
is  the  mind  of  the  spirit," — the  sigh, — ^the  inward 
struggle, — the  unutterable  groanings  his  own  spirit 
has  produced ;  "  the  hearer  of  prayer"  correctly  in- 
terprets, perfectly  understands,  and  promptly  relieves. 
And  amidst  temptation's  severest  conflicts,  your 
thoughts,  trained  to  recognize  omniscience,  may 
delight  themselves  in  the  assurance,  that  God  sees 
them, — marshals  them  for  the  fight, — imbues  them 
with  prowess,^-endows  them  with  strength, — and 
crowns  them  with  victory.  Nothing  has  a  greater 
tendency  to  destroy  hypocrisy,  and  encourage  sin- 
cerity than  the  habitual  recognition  of  omniscience. 

Thou  art,  0  God !'  the  life  and  light 
Of  all  this  wond'rous  world  I  see; 
Its  glow  by  day,  its  smile  by  night, 
Are  but  reflections  caught  from  thee; 
Where'er  we  turn,  thy  glories  shine, 
And  all  things  fair  and  bright  are  thine. 

Strive  to  feel  this  truth,  as  a  fact  constantly  pre- 
sented to  your  observation.     And  in  the  presence. 


I 


\ 


102     ON  THE  GOVERNMENT  OF  THE  THOUGHTS.      . 

and  under  the  immediate  notice  of  God,  you  will 
take  heed  that  your  thoughts  behave  themselves,  in 
some  measure  worthy  of  the  heavenly  Spectator. 

And  there  is  a  means,  for  the  government  of  the 
thoughts,  which  may  powerfully  assist  all  others, 
and  without  which,  none  can  prove  effective ;  and 
that  is,  Fervent  prayer  for  the  influence  of  the  Holy 
Spirit.  If  the  streams  are  to  be  purified,  the  foun- 
tain must  be  cleansed;  and  if  the  fountain  is  to  be 
cleansed,  the  agent  that  can  reach  it,  and  possesses 
power  commensurate  to  the  undertaking,  must  be 
implored  and  employed.  The  thoughts  are  the 
streams, — the  fountain  is  the  heart,  and  the  Spirit 
of  God  is  the  great  purifier;  He  alone  is  competent 
to  the  undertaking.  It  is  his  prerogative  to  heal  the 
troubled  waters  of  the  heart.  His  to  reach  the  veriest 
sub-springs  of  the  soul.  He  alone,  can  change  the 
whole  moral  nature.  He  can  turn  the  bitter,  foul, 
turbid  fountain  into  sweetness,  purity,  and  crystal 
brightness.  He  can  put  that  pure  and  potent  prin- 
ciple in  the  heart,  which  shall  give  a  new  character 
and  a  new  disposition  to  the  thoughts,  while  it  exhi- 
bits its  own  heavenly  origin,  "  as  a  well  of  water 
springing  up  into  everlasting  life."  This  is  the  very 
agent  that  man  needs  in  every  moral  enterprise. 


ON  THE  GOVERNMENT  OF  THE  THOUGHTS.  103 


What  is  so  reasonable,  as  that  the  Spirit  of  order 
and  rightness,  should  undertake  to  regulate  and  rule 
the  confused,  distracted,  and  distracting  thoughts  of 
the  heart  ?  And  what  so  condescending,  as  that  he 
should  voluntarily  engage  to  use  his  influence  for 
our  aid  ?  yea,  even  to  proffer  the  most  appropriate 
assistance?  The  condition  on  which  this  mighty 
agent  engages  to  bestow  his  help,  is,  that  such  help 
should  be  sought,  "  He  shall  lead  you  into  all  truth." 
This  is  the  comprehensive  promise.  An  appeal  is 
made  to  the  instinctive  affections  of  our  nature,  to 
encourage  us  to  seek  this  great  and  holy  helper. 
"  If  any  of  you  have  a  son,  arid  he  ask  of  you  bread, 
will  you  give  him  a  stone  ?  If  he  ask  of  you  a  fish, 
will  you  for  a  fish  give  him  a  serpent  ?  Or  if  he  ask 
of  you  an  egg,  will  you  for  an  egg  offer  him  a 
scorpion  ?  If  ye  then,  being  evil,  know  how  to  give 
good  gifts  unto  your  children :  how  much  more  shall 
your  heavenly  Father  give  the  Holy  Spirit  to  them 
that  ask  him  ?"  Prayer  in  such  circumstances,  with 
promises  so  full,  and  with  the  blessings  needed  so 
amply  spread  out  to  view,  is  but  the  acknowledgment 
of  necessity, — ^the  stretching  out  the  hand  to  the 
Donor  of  all  good  for  the  promised  boon.  A  soul 
thus  in  prayer,  is  weakness  forming  an  alliance  with 


I 


104  ON  THE  GOVERNMENT  OF  THE  THOUGHTS. 

omnipotence  to  wage,  or  maintain  war  against  moral 
evil.  It  is  in  prayer  the  rebel  hosts  of  the  heart  ad- 
mit a  holy  and  heavenly  ruler.  It  is  the  ceding  of 
the  inner  kingdom  to  the  government  of  wisdom, 
purity,  and  love.  It  is  the  soul's  acquiescence  with 
God's  request,  "  My  son,  give  me  thine  heart.''  It  is 
the  prodigal  clinging  to  his  father's  neck. 

The  very  habit  of  prayer,  has  a  salutary  influence 
on  the  thoughts ;  but  especially  when  that  habit  is 
directed  to  seeking  the  constant  influences  of  the 
Holy  Spirit.  It  has  a  tendency  to  keep  alive  that 
holy  vigilance  and  care  against  those  thoughts,  which 
might  grieve  that  Holy  One,  or  in  the  least  degree 
quench  the  spiritual  ardour  which  it  is  his  office  to 
kindle.  A  soul  wishing  to  be  a  temple  filled  with 
the  Holy  Ghost,  will  guard  every  avenue  against  the 
introduction  of  anything  that  "  is  unholy,  or  that 
defileth,  or  that  maketh  a  he."  It  will  induce  the 
fervent  cry,  "  Cleanse  thou  the  thoughts  of  my  heart 
by  the  inspiration  of  thy  Holy  Spirit."  The  expur- 
gation of  the  idol  guests  of  the  heart  must  be  anterior 
to  the  high  enjoyment  which  the  possession  of  the 
rich  graces  of  the  Holy  Spirit  can  impart.  When 
the  purifying  process  is  commenced.  He  works  within 
"  both  to  will  and  do  of  his  own  good  pleasure." 


ON  THE  GOVERNMENT  OF  THE  THOUGHTS.  105 

The  soldier  is  not  censurable  because  he  has  a  foe  to 
encoimter;  but  because  he  allows  that  foe  to  gain 
the  advantage  through  neglect  of  means,  which  are 
amply  provided  and  adapted  to  secure  the  victory. 
Enemies  to  the  spiritual  interests  of  men  are  very 
numerous,  and  no  man  is  allowed  to  remain  for  a 
long  time  without  having  some  painful  proofs  of 
their  malignity  and  power ;  but  the  means  of  resist- 
ance and  conquest  are  ample  and  available, — the 
sword  of  the  Spirit,  and  the  strength  and  wisdom  of 
the  Spirit.  A  heart  anxiously  seeking  the  influence 
of  the  Spirit,  cannot  be  far  from  being  "  right  with 
God."  Thoughts  will  soon  be  restrained  from  their 
roaming  and  vagrancy,  and  be  brought  to  delight 
themselves  in  the  Lord,  where  this  anxiety  is  main- 
tained. 

Young  men,  let  the  writer  entreat  you  to  implore 
the  aid  of  the  Holy  Spirit  to  enlighten,  cleanse,  and 
sanctify  your  hearts :  this  will  be  the  beginning  of 
peace  and  joy  to  your  minds.  Cultivate  the  habit  of 
prayer  for  the  divine  influence ;  you  will  thus  con- 
verse with  heaven, — ^walk  with  God  while  on  earth, 
and  prepare  for  the  intercourse  of  heaven.  "  Since 
but  to  wish  more  virtue  is  to  gain,''  If  ancient  and 
heathen  men  admitted  that  nothing  could  be  good 


106     ON  THE  GOVERNMENT  OF  THE  THOUGHTS. 

or  great  without  the  divine  afflatus,  and  sought  it  on 
every  occasion,  requiring  skill  or  courage, — surely, 
your  age,  your  temptations,  your  better  enlighten- 
ment, your  necessities,  your  moral  relations,  and 
your  privileges  should  urge  you  now,  without  delay, 
to  seek  with  importunity  the  promised  influences  of 
the  Spirit,  that  you  may  live  not  to  yourselves,  but 
to  the  glory  of  God. 


107 


PART  III. 

THE  INFLUENCE  OF  THOUGHT  IN  THE  FORMATION 

OF  CHARACTER. 


THE  SCRIPTURAL  VIEW  OF  THE  QUESTION: — MOTION  AND  IN- 
FLUENCE TRACEABLE  TO  MIND. — ANY  GIVEN  KIND  OF  THINKING 
INDULGED  PRODUCES  CORRESPONDING  PRINCIPLES — DEVELOPES 
AND  STRENGTHENS  HABITS. — PRINCIPLES  AND  HABITS  CONSTITUTE 

CHARACTER,    PHYSICAL,  INTELLECTUAL,  AND    MORAL. INFLUENCE 

OF  THOUGHTS  ON  DREAMING. — THE  RELATIVE  VIEW  OF  THE 
question: — THE   INFLUENCE     OF     THOUGHT    ON    THE   MIND   AND 

CHARACTER    OP     OTHERS. THOUGHTS    OUTLIVE     THE     EARTHLY 

HISTORY  OF  THE  MAN. ILLUSTRATION  OF  THE  PRINCIPLE. — PRO- 
DUCE AN  EFFECT  ON  THE  ETERNAL  DESTINIES  OF  MEN. — CON- 
CLUDING   APPEAL. 

SECTION  I. 

"  As  a  man  thinketh  in  his  heart,  so  is  he."  This 
is  the  verdict  of  unerring  truth, — ^this  the  solution 
of  an  important  question, — ^this  the  index  of  human 
character,  in  all  its  variety.  This,  is  an  eternal 
verity  of  the  moral  government  of  God.  God  looks 
on  the  thinking*  of  the  heart,  and  his  estimate 
of  character  is  formed — his  sentence  is  determined. 
Character   is,   what   it   is   in    the   sight    of  God. 


108 


THE    INFLUENCE    OF   THOUGHT 


Character  is  not,  what  it  often  appears  in  the  sight  of 
men.  Character  is  made  up  of  the  intellectual  and> 
moral  habits  of  the  man ;  and  these  habits  are  ne- 
cessarily under  the  influence  of  the  thoughts. 
Thought  is  the  sculptor  of  character.  Any  given 
number  of  men,  present  a  verisimilitude  in  the  great 
principles  of  character,  and  it  will  be  found,  that 
their  thoughts  on  those  principles  generally  har- 
monize. Another  number  of  men  shall  be  selected, 
entirely  diflPerent  in  character  from  the  former,  and 
it  will  be  invariably  found,  that  upon  all  the  several 
points,  in  which  the  character  differs,  on  those  very 
points  their  thoughts  disagree.  And  so  will  it  be 
found  in  reference  to  those  sUghter  shades  of  dif- 
ference of  character,  the  dissimilarity  will  be  found 
in  exact  ratio  to  the  difference  of  thoughts.  "  As  a 
man  thinketh  in  his  heart,  so  is  he."  All  aversion 
or  attachment  proceeds  on  the  assumption  that  the 
character  is  not  a  mere  accident, — not  a  mere  ex- 
ternal appendage ;  but  a  necessary  result,  an  insepa-  jf 
rable  effect  of  an  equivalent  cause, — an  external 
development  of  long-continued  and  long-cherished 
thoughts  of  the  heart.  These  are  no  airy  beings, 
that  come  and  "  flit  away,  and  leave  no  trace  be- 
hind."    Thoughts  are  either  like   Harpies,   which 


IN  THE  FORMATION  OF  CHARACTER. 


109 


•  steal  part  and  filthify  the  rest  of  the  soul,  or  like 
Caesar's  coiners,  leave  their  master's  image  and  super- 
scription upon  the  mind.  The  influence  of  the 
thoughts  is  'indelible.  An  influence  possessing  the 
power  of  reproducing  its  own  impressions  in  an 
incalculable  series, — a  power  which  leaves  the  dis- 
coveries of  the  photographic  art  at  an  immeasurable 
distance.  It  is  the  fact,  and  not  the  modus  agendi 
which  is  now  under  consideration.  The  fact  is 
known,  the  mode  of  acting  is  imknown.  The  fact 
is  realized  in  every  hour's  experience  of  the  reflect- 
ing and  observing  mind;  but  to  account  for  this 
fact,  and  to  give  an  analysis  of  its  processes,  would 
be  impracticable.  Some  guesses, — some  conjectures 
may  be  indulged  and  avowed,  but  anything  approach- 
ing to  an  undoubted  accuracy,  or  an  undeviating 
certainty,  as  relating  to  the  process  of  influence, 
cannot  be  presumed.  Yet  the  fact  of  the  thoughts 
influencing  the  character,  is  so  often  and  so  forcibly 
;  '^  presented  on  the  sacred  page,  as  to  place  it  beyond 
all  doubt.  When  God  is  about  to  carry  out,  towards 
any  depraved  man,  his  own  purpose,  ''  Let  us  make 
this  man  in  our  own  likeness,  let  us  form  him  after 
our  own  image ;"  he  begins  by  putting  the  thoughts 
in  order.     And  thus  God  did  at  the  first  creation. 


J 


110 


THE    INFLUENCE   OP   THOUGHT 


When  he  put  the  machinery  of  thought  into  motion, 
himself  and  his  own  fair  and  beauteous  world,  were 
the  objects  about  which  the  thoughts  of  his  intelli- 
gent creature  man  were  to  be  employed.  God's 
communion  maintained  the  innocence  and  holiness 
of  man, — kept  his  thoughts  centred  on  the  divine 
nature  and  benevolence,  and,  until  diverted  from  this 
object,  he  sinned  not.  In  the  work  of  creating  the 
soul  anew,  God  the  Spirit  begins  with  the  thoughts. 
He  engages  the  attention  of  the  thoughts  on  objects 
remotely  diflPerent  from  those  on  which  they  have 
been  employed, — he  allures  them  on  in  their  think- 
ings, until  they  joyfully  rally  round  the  "new 
things,  and  old  things  pass  away." 

SECTION  II. 

The  whole  universe  is  one  grand  illustration  of 
influence.  Every  part  or  portion  is  acted  on,  and  is 
acting  in  an  incalculable  series  of  movements.  While 
this  is  true,  in  reference  to  the  whole  material  world, 
and  the  fact  is  presented  to  our  notice,  in  some  form 
or  other  every  day,  yet  it  is  a  fact  for  which  we 
seldom  think  of  accounting, — seldom  think  of  tracing 
out  the  cause.     Inertness  is  an  essential  property  of 


IN  THE  FORMATION  OF  CHARACTER.    Ill 

matter ;  it  yields  only  to  an  ah  extra  impulse.  That 
impulse  is  given  by  some  cause,  which  has  within 
itself  the  power  to  move.  This  power  is  an  essential 
property  of  mind.  And  hence,  all  the  movements  of 
man  are  those  which  his  will  has  determined,  how- 
ever diversified  the  motives,  and  rapid  the  process, 
may  have  been,  by  which  the  will  has  arrived  at  the 
decision.  "  God,  being  an  infinite  Spirit,  and  coming 
into  immediate  contact  with  all  parts  of  the  universe, 
he  is  capable,  by  a  mere  act  of  will,  of  efiecting  all 
possible  changes  in  the  same  manner,  but  in  an 
infinitely  higher  degree,  as  we  are  capable,  by  an  act 
of  our  will,  of  causing  certain  motions  in  the  mus- 
cular parts  of  our  body,  and  thus  producing  changes 
in  the  external  objects  around  us. 

"  We  shall  find  it  impossible  to  give  any  account 
of  innumerable  changes  which  are  continually  taking 
place  in  the  visible  world,  without  tracing  them  up 
to  mind.  There  cannot  be  a  clearer  proof  of  a 
Deity,  than  the  existence  of  motion.^'  This  evidently 
appears  not  to  be  essential  to  matter.  "  Not  being, 
therefore,  an  original  state  of  matter,  but  merely 
an  incident,  it  must  be  an  efiect.  But  since  matter, 
not  being  intelligent,  cannot  be  the  cause  of  its  own 
motion — and  yet  we  cannot  conceive  of  any  atom 


■H 


I 


112 


THE    INFLUENCE   OF   THOUGHT 


beginning  to  move  without  a  cause — ^that  cause  must 
be  found  out  of  itself.    Whatever  may  be  the  nearest 
cause,  or  the  number  of  secondary  causes,  though 
immeasurable  portions  of  matter  may  be  reciprocally 
or  successively  moved;  though  the  series  of  links 
in  the  chain  through  which  motion  is  propagated, 
maybe  indefinitely  multiplied;  we  must,  in  order 
to  arrive  at  the  origin  of  these  various  phenomena, 
ascend  to  mind,  and  terminate   our  enquiries  in 
spirit ;  nor  can  we  account  for  the  beginning,  much 
less  for  the  continuance  and  extension  of  motion, 
unless  we  trace  it  to  the  will  of  that  Being,  who  is 
the  cause  of  all  causes — the  great  original  mover  in 
the  universe.     Power  is  therefore  the  attribute  of 
mind;  instrumentality  that  of  body."*     This  view 
of  motion  and  influences,  is  very  analogous  to  that 
motion  which,  once  began,  continues  in  a  long  series 
of  influences  in  the  region  of  mind.     "  But,  if  it  is 
the  will  of  the  Author  of  Nature,  that  in  the  phy- 
sical and  inanimate  system  nothing  should  be  made 
in  vain — that  nothing  should  perish  and  be  as  though 
it  had  never  been  ;  how  highly  improbable  must  we 
feel  it  to  be — how  inconsistent  with  the  general 
character  of  his  great  arrangements,  that  anything 

*  Rev.R.  Hall,  A.M. 


IN    THE    FORMATION    OF    CHARACTER.  113 


should  fade  and  perish  in  the  sentient  and  moral 
system,  that,  for  the  sake  of  which  all  others  were 
organized,  and  to  which,  with  all  their  exquisite  har- 
mony and  beauty,  they  only  serve  the  purpose  of  a 
scaffolding  to  a  temple.  If  no  seed — no  particle — 
no  ray — no  exhalation  can  lose  its  way  and  escape 
into  nothing;  how  much  less  can  we  believe  that 
past  thoughts  and  impressions — the  germs  of  truth, 
and  the  primary  causes  that  modify  a  character  which 
is  to  last  for  ever,  can  ever  undergo  a  total  and  final 
annihilation.  Such  an  event  would  create  a  chasm 
in  the  history  of  the  mind  itself,  and  the  admission 
would  almost  shake  our  belief  in  its  immortality." 
But  as  the  Divine  mind  made  the  material  orbs  to 
obey  his  fiat,  and  to  move  in  their  appointed  spheres, 
so  the  human  mind,  cherishing  any  given  train  of 
thought,  has  put  forth  an  impetus  which  will  for  ever 
and  for  ever  continue  to  thrill  and  vibrate.     In  this 


view 


"  Man's  soul  is  his  own  universe,  wherein 
♦  ♦  ♦  ♦  ♦ 


Thoughts  are  his  creatures,  which  run  to  and  fro, 

And  bring  him  pleasures  from  all  parts  and  things — 

The  light  or  shade  of  ecstacy  or  woe. 

The  wide  creation  of  imaginings : 

Things  past,  things  present,  and  things  yet  to  be, 

Mirror  of  history  and  futurity." 


J 


I 


i' 


'|i 


114 


THE    INFLUENCE    OF   THOUGHT 


SECTION  III. 


Thoughts  are  like  seed  cast  into  the  ground ;  some 
may  be  crushed  by  the  foot  of  the  careless  passenger, 
— some  may  be  carried  away  by  the  birds  of  the  air, 
— some  may  perish  under  the  influence  of  a  baneful 
atmosphere,  and  others,  cherished  in  the  bosom  of 
earth,  may  take  root,  spring  up,  and  mature,  and 
contribute,  in  a  measure,  to  turn  the  desert  into  a 
fruitful  field.  And  thoughts,  which  thus  germinate 
like  seed,  produce  after  their  own  kind.  To  strip 
this  subject  of  all  figurative  language,  bad  thoughts 
may  pass  through  the  mind,  as  swiftly  as  on  the 
wings  of  light,  and  leave  scarcely  their  tint  or  tinge 
behind ;  but  these  thoughts  may  be  detained,  nur- 
tured, and  strengthened  till  they  become  constituent 
parts  of  the  mental  being.  Good  thoughts  may, 
with  equal  rapidity,  pass  through  the  mind,  like  a 
summer^s  breeze,  which  scarcely  moves  the  smallest 
leaf,  and  no  trace  of  them  is  left;  but  they  may 
linger  in  the  soul,  become  constant  residents,  and 
impart  their  own  character  to  the  dwelling  they  oc- 
cupy. This  will  be  found,  in  most  cases,  to  be  the 
history  of  principles,  whether  those  principles  be 
good  or  bad.    A  principle,  full-grown,  seldom  enters 


IN    THE    FORMATION    OF    CHARACTER.  115 

the  mind.     The  good  and  holy  thought  is  the  acorn 
or  sapling  put  into  the  mind,  and  it  eventually  be- 
comes the  firm  and  sturdy  principle,  spreading  out 
its  branches,  like  the  banana,  diffusing  itself  until 
the  whole  region  of  mind  is  adorned  with  beauty. 
See  the  man,  ''  whose  delight  is  in  the  law  of  the 
Lord,  and  who  meditates  in  it  day  and  night;"  he  con- 
tents not  himself  with  giving  expression  to  his  hal- 
lowed enjoyment,  "  How  precious  are  thy  thoughts 
unto  me,  0  God !  how  great  is  the  sum  of  them  V 
His  mind  he  richly  stores  with  truths,  which  he 
adopts  as  the  principles  of  his  faith  and  practice. 
He  examines  every  sentiment  that  invites  his  cre- 
dence,  and  carefully   submits   it  to  the  unerring 
standard  of  truth,  that  so  the  character  of  its  claims 
to  his  confidence  may  be  determined,  and  be  re- 
ceived or  rejected,  according  to  its  harmony  or  dis- 
crepancy with    the    standard.      He   thus   acquires 
Berean  nobleness  of  character,  and  shows  himself,  not 
the  plaything  of  every  new  teacher,  not  the  easy 
dupe  of  every  quack  in  mind  and  morals,  but  an 
investigator  of  opinions  by  the  hght  of  truth.     In 
every  question  of  morals  and  rehgion,  he  "  searches 
the  Scriptures  to  see  whether  the  things  he  hears 
are  so  or  not."     These  thinkings  and  investigatings 


i 

f! 


''\ 


116 


THE    INFLUENCE   OF   THOUGHT 


are  acts  of  mind,  which,  being  often  repeated,  issue 
in  the  formation  of  high  and  important  principles. 
The  same  process  is  observable  in  the  production 
of  any  given  principles.  In  some  minds,  the  process 
maybe  exceedingly  slow,*  and,  in  others,  more  rapid; 
yet,  in  all,  thinking  takes  the  precedence  of  principle, 
as  the  cause  precedes  the  effect, — and  as  the  cause 
imparts  its  own  impression  to  the  effect,  so  the 
thinking  gives  its  own  moral  likeness  to  the  prin- 
ciples it  produces.  These  views  will  be  found  appli- 
cable alike  to  the  history  of  wicked,  as  to  holy  prin- 
ciples. For  though  the  maturity  in  vice  may  be 
more  rapid  than  the  maturity  of  hoHness,  yet  this  is 
to  be  accounted  for,  on  the  ground  of  man's  original 
bias  to  that  which  is  evil,  carrying  his  thoughts  with 
the  rapidity  and  force  of  a  torrent  in  one  direction. 
As  that  torrent  is  restrained  or  unrestrained,  will  be 
the  character  of  the  principles  brought  forth.  These 
incorporate  themselves  with  the  mental  and  moral 
being  of  the  man.  Like  those  studies  to  which 
Cicero  refers,  these  principles  of  good,  sustain  youth, 
delight  age,  adorn  prosperity,  afford  a  solace  and  a 
retreat  in  adversity ;  they  delight  at  home,  do  not 
hinder  in  business,  watch  with  us  at  night,  journey 

*  "  Nemo  turpissime  repente."" 


IN    THE    FORMxlTION    OF    CHARACTER.         117 

with  US  when  we  journey,  and  wander  with  us  in  the 
country.*     As  this  sentence  is  intended  to  show  the 
constant  and  inseparable  influence  of  the  studies,  in 
which  the  mind  has  been  engaged,  so  the  influence 
of  thoughts  and  principles  are  inseparable  from  the 
man.    "  As  the  man  thinketh  in  his  heart,  so  is  he." 
Nor  is  it  surprising  that  such  results  should  be 
produced,  when  a  review  is  taken  of  the  almost 
incalculable  number  and  variety  of  agencies,  which 
are  administering  to  the  thoughts.     The  inimitable 
English  essayist, — the  writer,  whose  works  ought 
to  be  in  the  hands  of  every  young  man, — the  judi- 
cious and  pious  John  Foster  of  Bristol,  when  ad- 
dressing a  young  person,  and  urging  a  review  of  the 
agencies  and  actings  on  the  mind,  says,  in  his  own 
emphatic  style,  "  Here  a  person  of  your  age  might 
pause,  and  look  back  with  great  interest  on  the  world 
of  circumstances  through  which  life  has  been  drawn. 
Consider  what  thousands  of  situations,  appearances, 
incidents,  persons,  you  have  been  present  with,  each 
m  its  time.    The  review  would  carry  you  over  some- 
thing like  a  chaos,  with  all  the  moral,  and  all  other 

*  "  Haec  studia,  adolescentiam  alunt,  senectutem  oblectant,  secundas 
res  omant,  adversis  perfugium  ac  solatium  praebent,  delectant  domi, 
non  impediunt  foris,  pemoctant  nobiscum,  peregrinantur,  rusticantur." 
— Cic.  Pro  Archia  Poeta. 


Iff 


ll 


I 


118 


THE    INFLUENCE    OF    THOUGHT 


elements,  confounded  together;  and  you  may  reflect 
till  you  begin  almost  to  wonder  how  an  individual 
retains  the  same  essence  through  all  the  diversities, 
vicissitudes,   and   counteractions  of  influence,  that 
operate  on  it  during  its  progress  through  the  con- 
fusion.    While  the  essential  being  might,  however, 
defy  the  universe  to  extinguish,  absorb,  or  transmute 
it,  you  will  find,  it  has  come  out  with  dispositions  and 
habits  which  will  show  where  it  has  been,  and  what 
it  has  undergone.     You  may  descry  on  it  the  marks 
and  colours  of  many  of  the  things  by  which  it  has, 
in  passing,  been  touched  or  arrested. 
•    "  Consider  the  number  of  meetings  with  acquaint- 
ances, friends,  or  strangers ;  the  number  of  conversa- 
tions you  have  held  or  heard ;  the  number  of  exhibi- 
tions of  good  or  evil,  virtue  or  vice ;  the  number  of 
occasions    on  which   you  have  been   disgusted  or 
pleased,  moved  to  admiration  or  to  abhorrence ;  the 
number  of  times  that  you  have  contemplated  the 
town,  the  rural  cottage,  or  verdant  fields ;  the  num- 
ber of  volumes  you  have  read ;  the  times  that  you 
have  looked  over  the  present  state  of  the  world, 
or  gone,  by  means  of  history,  into  past  ages;  the 
number  of  comparisons  of  yourself  with  other  per- 
sons, alive  or  dead,  and  comparisons  of  them  with  one 


IN    THE    FORMATION    OF    CHARACTER.         119 


another ;  the  number  of  solitary  musings,  of  solemn 
contemplations  of  night,  of  the  successive  subjects 
of  thought,  and  of  animated  sentiments  that  have 
been  kindled  and  extinguished.  Add  all  the  hours 
and  causes  of  sorrow  which  you  have  known. 
Through  this  lengthened,  and,  if  the  number  could 
be  told,  stupendous  multiplicity  of  things,  you  have 
advanced,  while  all  their  heterogeneous  myriads  have 
darted  influences  upon  you,  each  one  of  them  having 
some  definable  tendency.  A  traveller  round  the 
globe  would  not  meet  a  greater  variety  of  seasons, 
prospects,  and  winds,  than  you  might  have  recorded 
of  the  circumstances  capable  of  afiecting  your  cha- 
racter during  your  journey  of  life.  You  could  not 
wish  to  have  drawn  to  yourself  the  agency  of  a  vaster 
diversity  of  causes ;  you  could  not  wish,  on  the  sup- 
position that  you  had  gained  advantage  from  all 
these,  to  wear  the  spoils  of  a  greater  number  of 
regions.  The  formation  of  the  character  from  so 
many  materials  reminds  one  of  that  mighty  appro- 
priating attraction,  which,  on  the  fanciful  hypothesis 
that  the  resurrection  should  re-assemble  the  same 
particles  which  composed  the  body  before,  must 
draw  them  from  dust,  and  trees,  and  animals,  from 
ocean,  and  winds.^^ 


120 


THE    INFLUENCE    OF   THOUGHT 


ji 


A  series  of  influences  so  long  and  continuous,  can- 
not fail  to  produce  visible  and  lasting  results. 


SECTION  IV. 

Principles  may  be  embraced  and  avowed,  and  as 
easily  put  off  and  laid  aside,  as  anything  else  the 
man  has  been  accustomed  to  put  on  and  put  off; 
but  principles  produced  in  the  mind,  by  the  process 
of  close  and  continued  thinking,  and  strengthened 
by  a  variety  of  collateral  influences,  will  prove  like 
ivy,  whose  roots  have  struck  into  the  cement  of  the 
castle,  and  shown  itself  in  the  very  inner  halls, — ^to 
attempt  to  root  it  out,  you  must  endanger,  if  not 
destroy,  the  whole  structure.  In  the  case  supposed, 
the  songsters  of  the  grove  might  supply  the  place  of 
the  hired  minstrel ;  and  the  halls  that  were  wont  to 
resound  with  the  martial  air  or  wanton  song,  might 
echo  the  melody  of  innocence  and  love.  This  would 
be  a  change  in  the  character  of  the  place,  not  less 
remarkable  than  that  seen  in  a  mind,  where  new 
principles  have  sprung  up  and  grown.  The  mind, 
possessing  new  principles,  soon  acquires  new  habits. 
It  is  frequently  called  by  the  voice  of  principle 
to  decisive  and  vigorous   doings,  in  which  a  less 


IN    THE    FORMATION    OF    CHARACTER. 


121 


repugnance  and  a  greater  inclination  is  felt  in  the 
last,  than  was  felt  in  any  former  doing  of  the  kind. 
This  change  of  feeling  has  all  the  force  of  a  new 
power, — a  new  motive.    And  thus,  the  acquisition  of 
habit,  becomes  more  and  more  easy,  and  at  length 
becomes  established  and  confirmed.     Habits  furnish 
an  index  to  the  character  of  the  thoughts,  as  fruit 
furnishes  an   index  to  the   character  of  the  tree. 
Fruit  falls  off  when  it  is  ripe,  habits  remain,  and 
constitute  the   ornament,   or   disfigurement  of  the 
mind  that  gave  them  being.     The  man  of  desultory, 
confused,  and  obscene  thinkings,  will  have  no  habits 
of  perseverance,  punctuality,  and  chastity.     Habits 
originating  in  thought,  and  petted  by  thoughts,  are 
not  much  unlike  the  spots  of  the  leopard,  and  the 
blackness  of  the  Ethiopean's  skin,  to  change  either, 
is  an  admitted  impossibility, — yet  both  can  be  effected 
by  Omnipotence.     Since  habits  are  almost  change- 
less, and  changeless  monsters  tyrannizing  the  mind 
that  called  them  and  fashioned  them  into  existence, 
the  most  strenuous  exertions  are  required  to  suppress 
or  banish  that  kind  of  thinking,  which  will  issue  in 
the    formation    of  evil    habits.      To   prevent    the 
cockatrice  brood,  the  first  discovered  egg  must  be 
crushed. 


I 


HtMIIHIIIIIlifcl 


■Maiaamallttatia  •<>. 


122 


4 


THE    INFLUENCE    OF    THOUGHT 


SECTION  V. 


Moral  sentiments  and  feelings  are  included  in  the 
view  given  of  principles;  and  these,  together  with 
the  habits  of  the  man,  make  up  his  character.  Man 
has  a  physical,  an  intellectual,  and  a  moral  cha- 
racter,— ^the  first  arising  out  of  his  relation  to  the 
material  world,  the  second  out  of  his  relation  to  the 
world  of  mind,  and  the  third  out  of  his  relation  to 
the  moral  government  of  God.  In  all  three,  thought 
has  its  office,  and  thought  has  its  influence.  In 
reference  to  the  first ,  it  may  be  observed,  that  as  the 
less  is  ruled  by  the  greater,  and  matter  is  inferior  to 
mind,  it  is  no  wonder,  that  the  material  man  should 
receive  his  fashion  from  the  mind  within.  The 
thoughts,  in  all  their  busy  diligence,  chisel  out  the 
expression  of  a  man^s  countenance,  and  leave  their 
own  likeness  upon  it.  It  may  be,  that  it  was  in 
reference  to  this  influence  of  the  thoughts  of  the 
wicked  on  their  physical  character,  that  the  Spirit  of 
God  taught  his  prophet  to  leave  it  on  record,  "  The 
shew  of  their  countenance  doth  witness  against 
them."  Observation  confirms  this  statement.  Most 
men  have  their  sins  written  on  their  countenance  so 
plainly,  that  "  he  who  runs  may  read."     The  whole 


IN   THE    FORMATION    OP   CHARACTER. 


123 


nation  can  read  this  document,  without  the  aid  of  an 
"  Educational  Bill;"  and  every  eye  does  read  it,  and 
every  mind  understands  it,  except  his  who  never 
looks  on  it,  but  in  the  mirror.  An  old  proverb, 
"  A  good  face  is  the  best  introductory  letter,"  took 
its  origin  from  the  principle  under  consideration. 
Not  the  tint  of  the  complexion,  nor  the  symmetry  of 
the  features,  is  meant;  but  the  impress, — the  ex- 
pression, which  the  thoughts  have  given.  The  coun- 
tenance is  the  index  the  mind  has  written  of  itself. 

Nor  does  the  effect  of  hallowed  thinkings  make  a 
less  powerful  appeal  to  the  senses.  There  are  not  a 
few  men,  who,  free  from  the  cant  of  party  and  the 
demureness  of  hypocrisy,  cannot  be  seen  without 
the  observer  receiving  the  impression;  these  are  men 
of  God, — "Israelites  indeed,  in  whom  there  is  no 
guile."  The  moral  atmosphere,  in  which  such  men 
move,  inspires  all  with  whom  they  associate  with 
veneration  and  delight.  And  though  we  are  not  to 
expect,  that  the  face  is  to  shine,  as  did  Moses'  when 
he  came  down  from  the  mount  of  God,  yet  there  are 
visible  indications  of  abstraction  from  earth,  and  of 
heavenly  communings,  which,  like  lingering  rays 
from  the  eternal  throne,  leave  a  brightness  on  the 
countenance  which  no  earth-born  joys  can  impart. 


I    f 


\ 


fl 


r 


124 


THE    INFLUENCE    OF   THOUGHT 


There  is  an  influence  which  the  thinkings  of  the 
mind  exert  on  the  health  of  the  individual.  Solomon 
said,  "  A  merry  heart  doeth  good  like  a  medicine/' 
Alluding,  doubtlessly,  to  the  healthy  tendency  of 
thoughts  and  feelings,  so  well  regulated  as  to  pro- 
duce an  abiding  and  well-sustained  cheerfulness. 
There  is  a  thinking  in  which  some  young  men 
indulge,  which  cannot  fail  to  produce  debility  and 
premature  age ; — a  thinking  which  acts  directly  on 
the  animal  spirits,  saps  the  constitution,  and  reduces 
the  stamina  of  the  most  vigorous  frame.  Whatever 
contracts  guilt,  produces  either  obduracy  or  depres- 
sion. A  burdened  conscience  is  the  most  fatal 
disease.  Other  diseases,  are  alleviated  by  solacing 
and  cheering  thoughts ;  but  this  brings  on  a  wounded 
spirit,  which  none  can  bear.  The  pain  is  insup- 
portable, from  the  conviction,  that  the  wounds  are 
self-inflicted.  These  wounds,  only  Christ  can  heal. 
Thoughts  were  the  basilisk  brood,  which  inflicted 
these  wounds.  But  the  intellectual  and  moral  train- 
ing of  the  thoughts,  under  the  blessing  of  the  Holy 
Spirit,  exert  the  most  salutary  influence  in  averting, 
to  a  great  degree,  some  of  the  miseries  usually  at- 
tendant on  old  age.  As  it  is  not  every  kind  of  wine, 
80  it  is  not  every  mind  that  becomes  sour  by  the 


IN    THE    FORMATION    OF    CHARACTER.         125 

lapse  of  time.    Age  may  have  some  infirmities ;  "  but, 
after  all,"  as  Cicero*  observes,  ''  this  imbecility  of 
body  is  more  frequently  occasioned  by  the  want  of 
discipUne  in  youth,  than  by  the  natural  and  necessary 
consequences  of  long  life.     A  debauched  and  intem- 
perate young  man  will  undoubtedly,  if  he  Hve,  trans- 
mit weakness  and   infirmities  to  his  latter   days." 
These   statements   Cicero  abundantly  confirms,  by 
adducing  facts  from  the  page  of  history,  and  known 
illustrious  individuals   of  his   own   times.     Among 
those  illustrations  is  the  case  of  Sophocles,  whose 
melodious  tones  of  voice,  whose  muscular  strength 
and  vigorous  genius  were   unimpaired,  long,   long 
after  fom-score  years  had  passed  over  him.     Another 
writer,t  making  reference  to  his  extraordinary  poetic 
genius,  says,   "  Sophocles  had  almost   attained  his 
hundredth  year  when  he  composed  this  tragedy  ;t 
in  which  the  marks  of  decayed  genius  are  so  far 
from  appearing,  that  it  was  deemed  by  the  ancients 
an   unrivalled  master-piece    of    dramatic    poetry." 
Moses  lived  to  the  age  of  one  hundred  and  twenty 
years,  and  though,  at  little  more  than  half  that  age, 
many  may  be  found  bowed  down  with  infirmities, 
yet  ''  his  eye  was  not   dim,  nor  the  force  of  his 


*  De  Senectute. 


t  Valerius  Max.  cap.  viii.  sect.  12. 
t  CEdipus  Col. 


126 


THE    INFLUENCE    OF   THOUGHT 


ff 


}      / 


strength  abated/^  He  was  a  man,  whose  thoughts 
were  with  God,  and  the  influence  was  seen  in  sus- 
taining his  physical  vigour. 

The  influence  of  the  thoughts  in  the  formation 
of  the  intellectual  character  of  man,  is  almost  too 
obvious  to  need  a  single  remark.  The  young  man 
whose  literary  advantages  may  have  been  small, 
may,  by  reading  authors  most  eminent  for  correct 
views  and  original  thoughts,  and  diligently  think- 
ing over  their  sentiments  and  opinions,  and  devoting 
regularly  a  portion  of  time  out  of  every  twenty-four 
hours  to  this  exercise,  make  rapid  progress  in  know- 
ledge,— acquire  mental  vigour,  and  attain  an  intel- 
tellectual  superiority,  which  shaU  leave  his  more 
advantaged,  though  less  thinking  companion,  at  an 
immense  distance.  The  character  of  the  former  be- 
comes distinguished  by  intellectual  eminence  j  the 
character  of  the  latter,  by  mental  feebleness.  The 
former  is  every  day  adding  to  his  stores  of  know- 
ledge and  associates  in  mind ;  the  latter  tendeth  to 
poverty  and  loneliness.  The  latter,  if  roused  on 
any  occasion,  or  by  any  motive,  to  make  an  effort 
of  mind,  may  succeed  in  his  attempt  to  shine  (for 
weak  minds  aim  more  at  brilliance  than  worth),  but 
it  will  be  with  a  lunar  brightness,  very  transient, — 


IN    THE    FORMATION    OF    CHARACTER.         127 

with  borrowed  rays,— best  seen  in  the  dark;  but 
the  former  will  grow  in  wisdom,  as  well  as  increase 
in  knowledge,  and  rise  with  solar  glory,  blessing  as 
well  as  shining,— enriching  others,  as  well  as  de- 
lighting himself  in  the  beauties  he  beholds,  perma- 
nent, and  anticipating  no  change,  but  that  of  at- 
taining to  meridian  splendour.     Each  man,  in  his 
youth,  may  choose  for  himself,  and  accomplish  the 
object  of  his  choice,  by  adopting  that  thinking,  on 
the  result  of  which,  he  may  calculate  with  as  much 
certainty,  as  the  astronomer  can  calculate  the  next 
transit   of  Venus.      He    may   choose   for  himself, 
mental  greatness,  and  he  will  attain  it;  or  he  may 
choose  that  the  world  shall  witness  in  him  a  mature 
age,  combined  with  mental  puerility,  and  he  will 
doubtless  attain  it.     Let  him  begin  to  regulate  his 
thoughts  in  reference  to  this  object,  and  whatever 
may  be  his  other  sufferings,  he  will  be  spared  at 
least  from  disappointment  on  this  subject.     He  will 
economize  his  time,  he  will  prefer  one  kind  of  feeling 
to  another,  he  will  select  his  companions  from  the 
ancients  and  the  modems,  all  with  a  view  to  the 
attainment  of  the  object  of  his  choice;  as  he  will 
calculate  on  the  influence  of  these  in  the  formation 
of  the  character  he  is  ambitious  to  acquire.  So  thought 


I 


128 


THE    INFLUENCE    OF   THOUGHT 


■I 
I 


t 


If 


Seneca  when  he  said,  "What  happiness,  and  how 
beauteous  an  old  age  awaits  him,  who  has  betaken 
himself  to  the  communion  of  those  great  minds, — 
who  has  constantly  with  him  those  with  whom  he 
may  deliberate  on  every  thing  which  concerns  him, 
whom  he  may  consult  daily  as  to  his  own  moral 
progress,  and  hear  truth  from  them  without  con- 
tumely, praise  without  adulation, — to  whose  very 
similitude,  by  this  intercourse,  he  may  learn  at  last 
to  form  his  own  feebler  nature.  We  are  often  in 
the  habit  of  complaining  that  our  parents,  and  all 
the  circumstances  of  our  birth,  are  not  of  our  choice, 
but  of  our  fortune.  We  have  it  in  our  power  to  be 
born  as  we  please  in  this  second  birth  of  our  genius. 
Of  the  illustrious  minds  that  have  preceded  us,  we 
have  only  to  determine  to  which  we  wished  to  be 
alhed ;  and  we  are  already  adopted,  not  in  the  inhe- 
ritance of  his  mere  name,  but  to  the  nobler  inhe- 
ritance of  every  thing  which  he  possesscd.^^  *  Thus 
said  Seneca;  but  a  greater  authority  than  that  of 
Seneca^s  has  said,  "  That  which  a  man  soweth,  that 
shall  he  also  reap." 

The  observations  which  have  been  advanced  on 
the  influence  of  the  thoughts  on  the  physical  and 

*  Seneca,  De  Brevitate  Vitae,  cap.  xiv.  xv. 


\ 


IN    THE    FORMATION    OF    CHARACTER.         129 

intellectual  character  of  the  man,  are  equally  appli- 
cable to  his  moral  charajcter.  At  this,  some  may 
be  disposed  to  demur.  But  however  strange  and 
unaccountable  it  may  seem^  it  is  a  truth  which 
cannot  be  denied,  that  some  people,  who  reason 
very  judiciously  on  other  subjects,  and  readily  admit 
reasonable  reasons  on  other  subjects,  think,  or  seem 
to  think,  that  they  must  treat  the  great  subject  of 
morals  or  religion  very  differently,  and  examine  it 
by  different  laws  to  those  by  which  they  examine 
all  other  subjects.  Such  persons  are  unwilling  to 
beUeve,  that  a  great  and  spiritual  revolution  can 
be  brought  about  in  the  character  in  the  same  way 
as  any  other  change  would  be  wrought  on  the  mind, 
— the  specific  character  of  the  agencies,  and  their 
adaptation  to  the  proposed  end,  being,  in  any  given 
cases,  equaDy  granted.  This  admission  does  not  in 
the  least  degree  militate  against  the  scriptural  doc- 
trine of  regeneration  being  the  work  of  the  Spirit. 
It  has  been  stated  in  a  former  part  of  this  work,* 
that  the  Spirit  begins  with  the  thoughts  and  feel- 
ings of  the  heart,  and  makes  them  the  participants 
of  an  influence  which  results  in  the  forming  of  the 
character  after  the  divine  image.    The  existence  and 

*  Part  I.  sect.  x.  p.  41. 


i 


u 


130 


THE    INFLUENCE    OF   THOUGHT 


adoption  of  spiritual  thoughts,  are  the  incorruptible 
seed  of  truth  and  moral  excellence  sown  by  the  hand 
of  the  Spirit, — growing  up  under  his  fostering  care, 
and  making  the  once  barren  wilderness  of  the  heart 
as  the  garden  of  the  Lord.  "  He  that  soweth  to  the 
Spirit,  shall  of  the  Spirit  reap  life  everlasting.^' 

There  is  no  wonder  that  men  should  become 
monsters  in  iniquity,  when  evil  thoughts  are  in- 
dulged and  cherished.  The  eye  of  God,  saw  the 
evil  thoughts  in  the  heart  of  Hazael,  when  he  in- 
structed his  servant  Elisha  to  tell  him  of  the  mon- 
strous character  he  would  develope,  and  the  monstrous 
deeds  he  would  commit,  at  the  slightest  intimation 
of  which,  Hazael  scornfully  said,  "  Is  thy  servant  a 
dog,  that  he  should  do  these  things  V  Such  an  in- 
dignant enquiry  can  be  accounted  for,  only  on  one  of 
two  reasons,  either  that  Hazael  knew  not  the  thoughts 
which  were  in  his  mind,  or  that,  knowing  them,  did 
not  believe  in  their  influence  on  his  future  character. 
But  his  subsequent  history  proved  his  error. 

It  is  imperative  on  every  intelligent  being,  fre- 
quently to  direct  a  scrutinizing  glance  within,  to  see 
what  is  the  pattern  of  his  future  character,  accord- 
ing to  which  the  thoughts  are  working.  When  the 
apostle  Paul  looked  within^  and  contrasted  his  present 


IN    THE    FORMATION    OF    CHARACTER. 


131 


with  his  former  character,  he  said,  '^  When  I  was  a 
child,  I  spake  as  a  child,  I  imderstood  as  a  child,  I 
thought  as  a  child:  but  when  I  became  a  man,  I 
put  away  childish  things.''  The  influence  of  the 
thoughts  is  exceedingly  great,  from  the  fact,  that  they 
work  with  unslumhering  dihgence.  They  neither  sleep 
nor  die.  As  evidence  of  their  life  and  activity,  they 
often  rush  upon  us  with  thunder  step,  and  lightning 
glare,  and  we  find  ourselves  again  in  scenes,  which  we 
imagined  had  for  ever  passed  into  obhvion. 

"  And  tow  and  why  we  know  not,  nor  can  trace 
Home  to  its  cloud  this  lightning  of  the  mind, 
But  feel  the  shock  renew'd — nor  can  efiace 
The  blight  and  black'^ing  which  it  leaves  behind; 
Which  out  of  things  fsmiiliar,  undesigned, 
When  least  we  dream  of  such,  calls  up  to  view 
The  spectres  whom  no  exorcism  can  bind. 
The  cold,  the  changed,  perchance  the  dead,  anew, 
The  moum'd,  the  loved,  the  lost,  too  many,  yet  how  few  !" 

Nor  is  this  influence  confined  to  the  limits  of 
time, — ^to  the  date  of  man's  earthly  history.  What 
is  known  and  felt  now  of  this  influence,  is  but  a 
diminutive  model  to  give  some  idea  of  the  working 
of  the  thoughts  in  eternity,  where  the  soul,  with  its 
powers  in  full  exercise,  shall  find  its  past  thoughts, 
not  only  claiming  and  enjoying  their  right  of  immor- 
tality, but  ministering  to  its  misery  or  happiness. 


132 


THE   INVLUSNCE    OF   THOUGHT 


and  afifording  a  living  illustration  of  the  truth,  "  He 
that  is  unjust^  let  him  be  unjust  still :  and  he  which 
is  filthy^  let  him  be  filthy  still:  and  he  that  is 
righteous^  let  him  be  righteous  still :  and  he  that  is 
hdy,  let  him  be  holy  still/'  These  views  are  in 
perfect  harmony  with  the  teaching  of  our  Lord  Jesus 
Christ ;  who,  instructing  his  disciples  on  the  eternal 
tlestinies  of  men,  lays  open  the  scenes  of  eternity  to 
their  view.  He  showed  them  a  rich  man  in  hell, 
calling  for  the  help  of  the  poor  beggar  he  had  de- 
spised,— at  his  hand  he  wanted  a  drop  of  water  for 
himself,  and  a  sermon  for  his  profligate  brethren  on 
earth.  Here  past  thoughts  were  the  makers  of  his 
woe.  And  when  Christ  shows  them  the  scene  of 
judgment,  he  there  appeals  to  the  designs  and  deeds 
of  benfevolence,  or  of  selfism,  which  were  formed  and 
performed  from  the  motive  of  love  or  hatred  to  him, 
and  thus  he  awakens  a  memory  which  had  long  lived 
in  drowsiness;  he  touches  a  spring  which  vibrates 
through  eternity,  while  it  unceasingly  augments 
happiness,  or  increases  woe,  as  it  rings  in  the  ear  of 
the  undying  soul  the  emphatic  *' Son,  remember" 

Nor  can  it  be  said,  thai  ovr  dreams  cere  altogether 
uninfluenced  by  our  waking  thoughts.  Breams,  when 
they  have  been  contrary  to  the  moral  taste  and 


IN   THE    FORMATION   OF   CHARACTER.         133 

principles  of  the  individual,  have  occasioned  much 
distress  to  the  devoted  and  intelligent  Christian. 
Dreams  are  not  a  correct  criteria  of  the  moral  state, 
though  they  are  sometimes  the  reflections,  of  our 
waking  thoughts.  The  faculties  which  give  the 
thoughts  their  moral  character,  are  inactive  during 
the  process  of  dreaming.  It  seldom,  very  seldom 
happens,  that  the  dreams  of  sleep  are  in  direct 
opposition  to  the  thoughts  of  wakefulness.  A  mind 
much  in  commerce  with  the  service  of  Satan  and 
sin,  must  not  expect  visions  of  heaven.  Wieked 
men  shrink  back  with  indescribable  hon*or  from  an 
eternal  dream.  A  writer,*  not  more  distinguished 
for  his  talent  than  for  his  infidel  insinuations,  on 
more  than  one  occasion  doubted  the  theory  he  had 
avowedly  embraced ;  and  on  such  an  occasion,  when 
thinking  of  the  Humism, — of  death  being  an  eter- 
nal sleep,  he  says,  "  It  has  often  crossed  my  mind, 
during  moments  of  gloomy  scepticism,  the  possibility 
that  the  last  sleep  may  not  be  dreamless.  Fancy  an 
endless  dream  of  horror.  It  is  too  dreadful  to  think 
of; — this  thought  alone  would  lead  the  veriest  clod 
of  animated  clay  to  aspire  after  immortality.^'  Even 
Byron  shrunk  from  the  dream,  the  eternal  dream,  his 
own  thoughts  could  supply. 

•  Bjrron. 


134 


THE    INFLUENCE    OF   THOUGHT 


Dreams  present  a  greater  variety,  and  require  a 
more  extensive  classification,  than  almost  any  other 
class  of  mental  phenomena.  To  go  into  the  meta- 
physical investigation  of  dreaming,  would  be  a 
departure  from  the  object  proposed  in  this  little 
work.  The  youthful  bard,*  who  caught  the  inspi- 
ration of  Heaven,  and  the  mantle  of  Milton,  speaks 
thus  of  dreams :— 

"  Some  dreams  were  useless,  moved  by  turbid  course 
Of  animal  disorder;  not  so  all. 
Deep  moral  lessons  some  impressed,  that  nought 
Could  afterwards  deface;  and  oft  in  dreams, 
The  master-passion  of  the  soul  displayed 
His  huge  deformity,  concealed  by  day, 
Warning  the  sleeper  to  beware,  awake  : 
And  oft  in  dreams  the  reprobate  and  vile, 
Unpardonable  sinner, — as  he  seemed 
Toppling  upon  the  perilous  verge  of  hell, — 
In  dreadful  apparition,  saw,  before 
His  vision,  pass  the  shadows  of  the  damned; 
And  saw  the  glare  of  hollow,  cursed  eyes. 
Spring  from  the  skirts  of  the  infernal  night; 
And  saw  the  souls  of  wicked  men,  new  dead. 
By  devils  hearsed  into  the  fiery  gulph ; 
And  heard  the  burning  of  the  endless  flames; 
And  heard  the  weltering  of  the  waves  of  wrath ; 
And  sometimes,  too,  before  his  fancy,  passed. 
The  worm  that  never  dies,  writhing  its  folds 
In  hideous  sort,  and  with  eternal  death 
Held  horrid  colloquy,  giving  the  wretch 
Unwelcome  earnest  of  the  woe  to  come.** 

♦  PoUock. 


IN   THE    FORMATION    OF   CHARACTER. 


135 


SECTION  VI. 

Man  is  a  social  being.  As  a  thinking,  intelligent 
creature,  he  holds  intercourse  with  his  fellow-men ; 
and  through  this  intercourse,  he  exerts  a  powerful 
influence  for  good  or  for  evil.  Each  man  creates  his 
own  moral  atmosphere,  and  brings  it  to  influence 
others  as  imperceptibly,  but  as  effectually,  as  the 
atmosphere  has  its  influence  on  the  physical  con- 
stitution. The  science  of  mental  influence  is  in  its 
babyhood,  when  compared  with  the  discoveries  which 
will  yet  be  made.  How  mind  acts  on  mind,  cannot 
be  very  satisfactorily  described.  No  more  can  be 
known  than  what  '^  the  Great  Teacher^'  has  taught 
of  the  Spirit  acting  on  the  human  mind :  "  The 
wind  bloweth  where  it  hsteth,  and  thou  hearest 
the  sound  thereof,  but  canst  not  tell  whence  it 
Cometh,  and  whither  it  goeth.^^  Here  are  volition, 
reality,  evidence,  and  extensive  results, — and  extend- 
ing beyond  all  calculation.  Such  is  the  influence 
of  thought  on  the  minds  of  others, — such  is  mental 
influence.  With  this  power  at  command,  and  ever 
active,  it  is  not  difficult  to  believe  that  "  no  man  lives 
to  himself.'^  The  influence  of  his  thinking,  must  be 
felt  in  some  direction,  and  for  a  beneficial  or  injurious 


■a#iM»a]ai%#«ffl!Jl!l^^ 


im 


THE    INFLUENCE    OF   THOUGHT 


purpose.  A  thought,  imported  into  a  mind,  may 
exert  a  most  powerful  influence  over  the  present  and 
the  eternal  condition, — and  when  the  tongue  which 
gave  it  utterance,  or  the  hand  that  penned  it,  shall 
be  mingled  with  the  dust  of  the  earth,  the  thought 
shall  still  be  thnlling  on,  till  it  shall  out-tire  the 
burning  sun  and  gUttering  stars.  Thoughts  begin, 
but  never  end.  A  thought  originated,  may  be  the 
beginning  of  an  angelic  band  to  bless  you  in  time, 
and  delight  with  you  in  eternity ;  or  the  first  of  a 
demon  brood,  to  worry  you  in  all  the  scenes  of  earth, 
and  haunt  you  for  ever  through  the  regions  of  an 
unseen  world.  This  influence  acqtiires  importance 
from  the  several  relations  in  which  man  is  placed. 
The  brother  may,  because  he  has  felt  not  the 
responsibility  of  his  relation,  or  abused  the  con- 
fidence it  has  inspired,  because  he  has  engendered  evil 
thoughts,  giving  an  impulse  to  feelings  never  to  be 
recalled, — ^because  he  has  trifled  with  the  scruples  of 
conscience,  and  swept  off  the  beauteous  bloom  of 
virtue  and  innocence,  because  he  has  benumbed  the 
heart,  and  put  the  soul  on  a  declivity  where  the 
rapidity  of  descending  to  perdition  is  enhanced  by 
progress, — ^because  the  brother  has  done  all  this,  he 
may  be  regarded  as  a  worse  murderer  than  Cain, 


IN  THE  FORMATION  OF  CHARACTER.    137 

inasmuch  as  the  ruin  of  the  soul,  is  a  greater  sin 
than  the  murder  of  the  body.  But  there  are  some 
brothers  who  indulge  in  a  virtuous  and  religious 
thinking,  and  their  influence  is  salutary.  In  many 
famihes,  the  elder  brother,  bringing  his  influence  to 
bear  on  the  younger  branches,  has  been  instrumen- 
tally  the  saviour  of  the  family. 

The  companion  gathers  strength  to  his  influence, 
in  proportion  to  the  confidence  and  affection  which 
may  exist.  Companionship  has  been  the  medium 
of  influence,  for  the  salvation  of  the  few,  and  for 
the  ruin  of  many.  Many  are  the  snares  secretly 
laid  to  entrap  the  youthful  mind,  while  the  vile 
seducer  seems  to  be  intent  on  the  gratification  of 
his  own  vanity,  and  perfectly  indifferent  to  the  fate 
of  his  victim.  "  The  man  who,  in  the  pride  of  his 
fancied  intellectual  superiority,  awakens  in  the  mind 
of  another  one  serious  doubt  on  the  subject  of  divine 
truth,  or  he  who,  in  the  pursuit  of  ungodly  pleasure, 
allures  a  fellow-creature  into  a  participation  of  his 
own  profligacy,  thereby  opens  a  flood-gate  which 
Omnipotence  alone  can  shut ;  and  were  a  prophetic 
eye  to  take  a  survey  of  the  future  consequences  of 
one  such  action,  it  might  see  there,  the  commence- 
ment of  a  train  of  evils  as  appalling  in  their  nature, 


138 


THE    INFLUENCE    OF   THOUGHT 


as  they  are  interminable  in  their  duration.  The 
instant  such  a  man  has  succeeded  in  effacing  the 
religious  impressions,  or  corrupting  the  moral  prin- 
ciples of  another,  he  has  put  a  principle  of  evil  into 
operation,  which  it  is  utterly  beyond  his  power  to 
control ;  he  has  inflicted  an  injury  which  the  wealth 
of  worlds,  if  it  were  at  his  command,  could  not 
repair, — and  an  injury,  too,  of  which  he  can  neither 
see  the  termination  nor  calculate  the  extent;  the 
victim  of  his  own  artifice  is  prepared  to  perpetrate 
the  same  crimes,  and  to  entail  upon  others  the  same 
ruin ;  and  thus  may  the  effects  of  his  sin  continue 
to  be  perpetuated  and  felt  when  he  himself  is  for- 
gotten, or  when  his  memory  hves  only  in  the  book 
of  that  remembrance  in  connexion  with  its  conse- 
quences."* To  the  truth  of  these  remarks,  the 
experience  of  every  day  bears  melancholy  and  deci- 
sive evidence ;  for  who  has  not  known  them  exem- 
plified, and  to  a  fearful  extent  too,  even  within  the 
sphere  of  his  own  observation  ?  The  character  of  the 
man  is  formed  by  the  company  he  keeps. 

The  minister  of  religion  has,  to  a  great  extent, 
the  formation  of  character  under  his  influence.  The 
devout,  the  holy,  happy  man,  who  exemplifies  in  his 

*  Dr.  Gordon  of  Edinburgh. 


* 


IN   THE    FORMATION    OF   CHARACTER.        139 

life  and  practice,  the  truths  he  proclaims,  presents 
a  powerful  influence  constantly  bearing  on  the  minds 
of  his  flock,  and  they  receive  the  impression,  take 
the  cast  of  the  mould  so  constantly  appHed,  and 
exhibit  a  character  corresponding  with  the  moral 
image  of  him  whom  they  respect  and  revere. 

"  And,  as  a  bird  each  fond  endearment  tries, 
To  tempt  its  new-fledged  offspring  to  the  skies; 
He  tries  each  art,  reproves  each  dull  delay, 
Allures  to  brighter  worids,  and  leads  the  way.** 

While,  on  the  contrary,  the  time-serving,  shuffling, 
hypocritical,  inconsistent  man,  who  bears  the  sacred 
office,  and  lives  an  unhallowed  life,  is  "  a  savour  of 
death  unto  death."  The  mischief  he  does,  ends  not 
in  the  scoffer  saying,  "Like  people,  like  priest." 
The  injury  he  does  is  incalculable.  The  language 
of  Pollock,  in  its  application  to  such  a  man,  is 
exceedingly  appropriate. 

"  Most  guilty,  villanous,  dishonest  man ! 
Wolf  in  the  clothing  of  the  gentle  lamb ! 
Dark  traitor  in  the  Messiah's  holy  camp ! 
Leper  in  saintly  garb !  assassin  masked 
In  Virtue's  robe !  vile  hypocrite  accursed ! 
I  strive  in  vain  to  set  his  evil  forth  ! 
The  words  that  should  sufficiently  accurse 
And  execrate  such  reprobate,  had  need 
Come  glowing  from  the  lips  of  eldest  helL 
Among  the  saddest  in  the  den  of  woe. 
Thou  saw'st  him  saddest,  \nong  the  damned  now  damned." 


140 


THE    INFLUENCE    OF   THOUGHT 


Next  to  the  minister  of  religion,  in  the  import- 
ance and  extent  of  moral  influence  on  the  minds  of 
others,  is  the  mother.  The  moral  character  of  chil- 
dren, is  almost  at  a  mother's  option,  what  it  shall  be. 
Not  a  few,  now  occupying  stations  of  respectability, 
usefulness,  and  honour,  have  to  trace  the  first  germ 
of  their  moral  excellence  to  a  thought  or  a  prayer, 
which  fell  from  a  mother's  lips,  like  a  drop  of 
Heaven  from  the  finger  of  God,  into  their  hearts. 
Or,  it  may  be,  that  some  inconsistency,  or  series  of 
inconsistencies,  observed  in  the  parent,  strengthened 
the  natural  enmity  of  the  heart,  and  that  heart  con- 
tinues far  from  God  by  wicked  works. 

But  conjectures  are  vain ;  only  the  disclosures  of 
eternity,  with  its  miseries  and  its  joys,  can  fully  make 
known,  what  has  been  the  extent  of  the  influence  of 
one  mind  in  forming  the  character  of  others. 

The  limits  the  writer  at  first  prescribed  for  this 
work,  have  already  been  exceeded.  His  effort  shall  be, 
that  the  remaining  thoughts,  shall  be  as  condensed 
as  practicable. 

SECTION  VII. 

The  effect,  or  the  influence,  of  thoughts,  may  be 
imagined,  but  never  calculated.      Each  benevolent 


IN   THE    FOEMATION    OF   CHARACTER.         141 

Institution,  now  the  glory  of  our  coimtry,  may  be 
traced  to  one  thought,  or  the  thinkings  of  one  indi- 
vidual.    Two  illustrations  may  suffice.     The  "  Bri- 
tish and  Foreign  Bible  Society,"  to  the  thought  of 
the  Rev.  Mr.  Charles,  of  Bala ;— the  "  Anti-Slavery 
Society,^'  to  the  thought  of  Thomas  Clarkson,  Esq. 
The  same  principle  of  influence  is  applicable  to  other 
institutions.     That  eminent  persons  have  been  raised 
up,  to  fill  important  and  extensive  spheres  of  useful- 
ness, may  be  traced  to  the  thinkings  of  some  indi- 
vidual, or  to  one  thought.      An  affectionate  sister 
expressed  her  solicitude  for  the  salvation  of  a  bro- 
ther; and  Persia  receives  the  word  of  Christ,  in  its 
own  language,  from  the  hands  of  a  Henry  Martyn. 
A  sermon  thought  at  Basingstoke,  Hants,  was  the 
means  of  extensive  blessing  on  the  coast  of  South 
America,  in  bringing  out  John  Smith,  the  martyred 
missionary  of  Demerara.     The  pious  conversation, 
the  thoughts  of  anxiety  for  the  salvation  of  a  young 
man,  expressed  in  the  Tabernacle  Yard  of  the  Metro- 
polis, have  reverberated  over  the  Pacific,  by  raising 
up  the  heroic  and  sainted  John  Williams  for  the 
South-Sea  Islands.    And  the  intrepid, — ^the  devoted 
and  enterprizing  Moffat,  caught  his  missionary  inspi- 
ration (instrumentally)  from  a  thought  suggested  by 


142 


THE    INFLUENCE    OF   THOUGHT 


seeing  a  placard  announcing  a  missionary  meeting. 
Dr.  Philip  for  Afirica,— Dr.  Morrison  for  China,  and 
others,  furnish  ample  and  forcible  illustrations  of 
the  principle,— the  influence  of  thoughts  on  the 
minds  and  the  character  of  others.  Many  others 
might  be  added,  showing 

"  That  a  small  drop  of  ink 
Falling,  like  dew  upon  a  thought,  produces 
That  which  makes  thousands,  aye,  and  millions  think." 


SECTION  VIII. 

In  conclusion,  young  men,  permit  the  writer  to 
entreat  your  attention  to  these  "  Thoughts  upon 
Thought,''  as  to  the  thoughts  of  a  friend,  most  sin- 
cere and  ardent  in  his  desires  to  see  you,  what  you 
may  be,  and  what  you  can  be, — the  best  benefactors 
of  your  species,  by  seeking  an  intellectual  and  moral 
eminence  for  yourselves,  and  by  exerting  your  influ- 
ence, to  give  a  new  and  improved  moral  tone  to  the 
class  to  which  you  belong.  And  there  is  one  en- 
couragement arising  from  the  fact,  that  in  exactly 
the  same  ratio  that  a  young  man  improves  his 
own  mind  and  augments  his  mental  resources,  he 
enhances  and  renders  more  benign  his  own  moral 


% 


: 


IN    THE    FORMATION    OP    CHARACTER.         I43 

.     influence.    Another  encouragement  is  derived  from 
the  happy  results  which  must  arise  from  the  exertion 
of  this  mfluence  on  the  character  of  others.    All  the 
generous  feelings  of  an  enhghtened  and  a  renewed 
mmd,  must  be  highly  gratified  in  witnessing  a  reck- 
less, dissipated  youth,  forsaking  his  ways  of  folly  and 
lus  thoughts  of  sin,  and  turning  to  God,_to  ways 
of  wisdom  and  thoughts  of  virtue.     This  may,  in  its 
begmnmg,  be  as  feeble  as  the  drop  that  first  gives  a 
dewy  wetness  to  the  stratum;  but  gathering  magni- 
tude and  strength  in  its  progress,  it  proves  itself  a 
"  well  of  water  springing  up  to  everlasting  life  " 
To  witness  such  a  scene  in  the  world  of  mind,  is  not 
less  mteresting  than  that  which  is  seen  in  the  ma- 
terial world,  when  you  see  the  stream  the  little  child 
can  tm-n  with  its  hand,  but  you  see  it  flowing  and 
increasing  until  it  becomes  the  mighty  river,  or  the 
expansive  sea,  throwing  its  arms  around  islands,  and 
washmg  the  shores  of  continents.    Remember,  young 
men,  that  neutrality  in  mind  and  morals  is  an  impos- 
sibihty.      You  must  be  injuring  yourself,  and  in- 
junng  others,  or  acquiring  good  for  yom-self,  and 
doing  good  to  others.    And  since  the  injury  you  are 
exhorted  to  shun,  or  the  good  you  are  invited  to  seek 
associates  itself  with  your  character  in  time,  and  your 


144 


THE   INPLUENCE   OF   THOUGHT. 


destiny  in  eternity, — since  the  decision  in  your  own 
case  for  good  or  for  evil,  may  involve  the  happiness 
or  misery  of  thousands,  who  may  come  directly  or 
indirectly,  nearly  or  remotely,  within  the  sphere  of 
your  influence, — since  in  the  time  of  life  at  which 
yctti  are  now  arrived  is  that  most  favourable  for  you 
to  cast  the  die  of  your  future  character, — since  the 
possession  of  health,  reason,  and  life,  is  held  by  a 
most  uncertain  tenure, — since  thoughts,  words,  and 
deeds,  are  irrevocable,  be  it  your  concern  to  have 
your  own  mind  and  heart  set  right  by  the  Spirit  of 
Grod,  that  while  "no  man  lives  to  himself,"  and 
some  live  for  the  ruin  of  others,  you  may  be  ambi- 
tious to  live  for  the  benefit  of  all  with  whom  you 
associate. 


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